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A SHORT NARRATIVE 



OF THE 



LIFE AND CONVERSION 



OF 

REV. G. A. LORD ; 

FORMERLY A FRENCH CANADIAN ROMAN CATHOLIC, AND NOW ENGAGED 

AS THE PEOPLE'S INDEPENDENT COLPORTEUR, UNDER THE SANCTION 

OF THE FRENCH CANADIAN CHRISTIAN UNION, (COMPOSED OF 

REFORMED ROMAN CATHOLICS,) FOR THE DISSEMINATION OF 

LIGHT AMONG THE ADHERENTS OF POPERY; 

TOGETHER WITH 

THE CREED AND OATHS OE POPERY, 

THE SECRET INSTRUCIIONS OF THE JESUITS, AND MUCH 
OTHER USEFUL INFORMATION. 






Lie 



TO ALL 

WHO LOVE THE LORD JESUS IN SINCERITY, 

THIS LITTLE VOLUME IS MOST RESPECTFULLY 

DEDICATED ; 

HUMBLY TRUSTING, THAT IT MAT BE THE MEANS, UNDER GOD, OF ENABLING THE 

BENIGHTED ROMANIST TO BURST ASUNDER THE FATAL CHAIN OF TRADI- 

TIOT, SUPERSTITION, AND IDOLATRY THAT HAS SO LONG ENSLAVED 

HIS SOUL, AND TO REJOICE, EVEN AS I, IN THE LIBERTY 

WHEREWITH CHRIST HAS MADE ME FREE, 

IS THE HUMBLE PRAYER OF 

THE AUTHOR, 



i* 



TESTIMONIALS. 



Herkimer Village, March 2, 1850. 
This certifies that the Rev. Geo. A. Lord, has preached 
and lectured in the Reform D. Church, on the subject of 
Romanism, to large audiences, creating much interest, and 
giving good satisfaction to his hearers ; and I rejoice in 
having this opportunity of recommending him to the confi- 
dence of the Christian public as a safe and interesting lec- 
turer on this subject. C. S. MEAD, 

Pastor of R. D. C, Herkimer. 



Troy, N. Y., Aug. 24, 1850. 
This is to certify that I have been intimately acquainted 
with the Rev. Geo. A. Lord for nearly five years during his 
residence in the city of Troy, and for honesty, candor and 
general Christian deportment, he possesses a character so 
high that the shafts of sectarian malice, or the poisoned tongue 
of scandal can never reach it. He is in every particular, 
unquestionably what he professes, and as a Protestant con- 
vert from Romanism, he richly deserves to be cherished and 
sustained in his humble efforts to do good, by every lover of 
the Christian cause. Rev. W. H. PECK. 



I am happy to state that the Rev. George A. Lord has 
preached and lectured in our village, with great acceptance, 
to numerous auditories, and that he has proved himself wor- 
thy of confidence, and I can cheerfully recommend him as a 
safe lecturer on the subject of Romanism, to the confidence 
of the people wherever he may go. 

I. O. FILLMORE, Cambridge. 



Fonda, Mont Co., JarCy. 27, 1848. _ 
This is to certify that the Rev. Geo. A. Lord lectured in 
the Court House on the evening of the 24th inst. to a large 



8 TESTIMONIALS. 

and respectable audience, on the doctrines and errors of the 
Roman Catholic Church, to Yery general satisfaction. I 
have listened to him in three discourses, and give it as my 
opinion that he is all that he professes to be, and is experi- 
mentaly acquainted with vital religion. 

PERRY YATES, 

Rev. D. VAN OLINDA. 



Cambridge, Jan'y 23, 1849. 
The bearer, Rev. Geo. A. Lord, has lectured here during 
two successive nights, on Romanism, to large and deeply 
interested audiences. His lectures and exhibitions were 
well calculated to instruct and engage his audience, and we 
cheerfully recommend him to all who are desirous to gain 
further knowledge concerning the "Man of Sin," the "Son 
of Perdition." ALEX. BULLIONS. 

East Greenbush, Feb. 5, 1850. 
The Rev. Mr. Lord lectured to my people last Sabbath, 
morning and evening, on the subject of Romanism. The 
lectures were very interesting, and I think will prove to be 
beneficial in enlightening the minds of many. The congre- 
gation were exceedingly pleased and gratified. I do not hesi- 
tate in cordially recommending him to the churches generally, 
and to all those who may wish to hear him. 

E. P. STIMPSON, 
Pastor of the Ref. Dutch Church. 



Deposit, Delaware Co., Oct. 24, 1851. 
To the Christian Public — This is to certify, that the 
Rev. George A. Lord, formerly a Roman Catholic Jesuit, 
but now converted to the Protestant faith, is engaged in lec- 
turing on Romanism*; explaining and exposing the mysteries 
of the "Man of Sin." His lectures are interesting and profi- 
table. We, the undersigned, having heard him, consider 
him a safe and useful man — and do not hesitate to extend 
to him the right hand of fellowship — bid him God speed, 
and recommend him to the confidence of all the friends of 



TESTIMONIALS. 9 

Protestantism, hoping and praying that he may be successful 
in pulling down the strongholds of the "mystery of iniquity.' ' 

Rev. W. M. NELSON. 
" A. P. ALLEN, 
Presbyterian Pastor. 



Albany, Nov. 18, 1847. 
To the Christian Public — This is to certify, that Mr. 
George A. Lord is in our opinion a converted Roman Catholic 
— converted from papacy to the truth. He now desires to de- 
vote a part of his time ta the work of giving information on 
papacy, striving to convince others of their errors and to re- 
form them. He wishes to act as Colporteur and distribute 
and sell books on this subject, which will explain the wick- 
edness of Romanism, and impart information on this impor- 
tant subject. His object is not to promote sectarianism but 
the cause of righteousness and truth, and diffusion of religion. 
He is therefore commended to the Christian courtesy and 
kindness of the friends of Zion, wherever he may travel. 

Rev. JOHN CLARK, 
" GEORGE ALBERT, 
" THOMAS GRAY, 
" R. P. STANTON, 
" A. BRONSON, 
" E. P. STIMSON. 



At the Baptist Church in Martinsburgh, Nov. 22d, 1854, 
Rev, George A. Lord, set forth his exposition of the errors 
of Romanism in a maner that deeply interested a large as- 
sembly. The Pictures, Crosses, Relics &c. exibited, served 
most deeply to impress on the senses, the senseless mum- 
meries of Popish worship, while the serious and the ridicu- 
lous where effectingly intermingled in his discourse. 

CALVIN YALE, 
Pres. Minister. 

Boonville, November 15th, 1854. 
This may certify, that the Rev. G. A. Lord, a converted 
Roman Catholic Deacon, of the order of the Jesuits, gave 
five Lectures — four public, one private — in the M. E. Church, 



10 TESTIMONIALS. 

in the village of Boonville, N. Y., on Sunday evening, 
and Monday and Tuesday last, on the errors and super- 
stitions of Romanism, illustrating his subject by an exhibition 
of papal images, relics, &c. 

Also, giving a very interesting account of his own conver- 
sion from these errors to the protestent faith, to the great 
satisfaction and instruction of the large congregation that 
attended his lectures. 

M. M. SMITH, 

Pastor of the M. E. Church. 



Havana, October 14, 1854. 
This certifies that the Rev. G. A. Lord has delivered two 
lectures on the subject of Romanism, in this place, to the 
edification and the entire satisfaction of large and intelli- 
gent audiences, who would have been glad to have retained 
him longer, would his previous engagements have allowed. 
Brother Lord appears to be at home with his subject, and is, 
I doubt not, doing a good work. We bid him God speed, 
and commend him to the christian public. 

A. G. LAMAN, 
of Genesee Conference. 



Cleveland, O., Feb. 23, 1855. 
Rev. G. A. Lord, discoursed in Perry street M. E. Church, 
on Friday evening, Feb. 20th inst., to a very large and de- 
lighted audence, — many of whom were Roman Catholics, — 
who gave good attention to the lecture throughout. 

SAMUEL GREGG, Pastor. 



Millbury, Mass., May 30, 1855. 
Rev. G. A. Lord lectured last evening in this place, to a 
good audience, showing the absurdities of Romanism ; and 
the people appeared to listen with pleasure and profit. From 
his own acquaintance with the subject, he seems prepared to 
take a department of the work in our common protestant 
Christianity which few are prepared to take. I commend 
him to the prayers and confidence of others. 

J. MARCY, Pastor of M. E. C. 

I 



TESTIMONIALS. 11 

Providence, June 10, 1855. 
Rev. G. A. Loud lectured in the M. H. of the 4th Baptist 
church, Providence, R. I., Sunday P. M., June 10th, with 
good acceptance, and I hope with profit. 

A. H. GRANGER, Pastor. 



Providence, R. I., June 11, 1855. 
Rev. G. A. Lord delivered a lecture to a deeply interested 
congregation at the eighth Baptist church, Providence, last 
evening. I think he was heard with profit. 

WARREN RANDOLPH, Pastor. 



Providence, June 11, 1855. 
Rev. G. A. Lord delivered a lecture in the Fountain 
street Methodist E. Church, Providence, last Sunday, with 
much acceptability and profit. T. CADY, Pastor. 



Providence, R. I., June 3, 1855. 
This certifies that Rev. G. A. Lord spoke to my congrega- 
tion on the afternoon of June 3d, with much acceptance and 
usefulness. J. LOVEJOY, Pastor. 



Providence, R. I., June 3, 1855. 
Rev. G. A. Lord lectured in the Mathewson street M. E. 
Church, in this city, June 3d, in the evening, on the subject 
of Romanism, with much acceptability. 

H. S. WHITE, Pastor. 



Providence, R. L, June, 1855. 
Rev. G. A. Lord, a convert from Roman Catholicism, 
through the ministry of Rev. J. Caughy, addressed my peo- 
ple Sunday, June 3d, on the subject of Romanism and true 
religion, to the profit, we hope, of his hearers. 

R. LIVESEY, Pastor of the M. E. Church. 



NARRATIVE. 



NARRATIVE. 



At the request of many friends, whose good opinion is 
of great consideration to me, I have compiled a brief 
narrative of my own life, to show how I came to be en- 
gaged in my present labors. 

I was born in the city of Montreal, on the 23d day of 
April, 1820. My parents being Roman Catholics in 
their religion, I, of course, was brought up under its 
teachings and influences. All other forms of religion, I 
was taught to believe, were the malicious devices of Satan 
to lure souls to destruction ; that there was no salvation 
for me, only so long as I adhered strictly to the emerous 
exactions of Priest and Pope, and took them for my guide 
and counsel, instead of the high and infallible standard 
of God's holy word. 

In accordance with the wishes of my parents, I en- 
tered a Catholic Institution. During my stay there I 
pursued such a course of study as was calculated to pre- 
pare me for advancement in the Romish Church. But 
an All-wise Providence seems to have ordered after all, 
that I should never become a preacher of Romanism. 
Eventually, notwithstanding I had spent so much time in 
the institution, I resolved to leave it of my own accord, 
and go forth into the world and employ myself in some 
way more congenial to my feelings. The doctrines and 
practices of Romanism appeared to me so inconsistent 



16 NARRATIVE. 

with the religion of Nature, even, that my desire for 
freedom of conscience, and freedom as a man, before God 
and man, could not much longer be concealed. 

And, as an All-seeing Providence would have it, by 
prostrating my bodily health, by the advice of my 
physician, I left the institution with which I was con- 
nected, and to which I never again returned. The study 
of the doctrines of Auricular Confession, and of the 
Eucharist had led me secretly to question whether they 
were justly calculated to produce purity of life, and a 
Godly conversation, and the state of my health gave 
occasion of being kindly dismissed — an occasion which at 
the time gave me joy rather than grief, and is to me now 
the source of continual rejoicing. 

In obedience to the advice of my physician, I embarked 
to travel for the restoration of my health. On my way 
down the river, from Montreal to Quebec, I made the 
acquaintance of a French Colporteur. We soon fell into 
conversation, and finally into discussion upon the merits 
of Christian faith and practice. I quoted the Fathers. 
He said that he had authority more ancient and more 
genuine than mine ; that he had the writings of the 
Grand Fathers, — meaning those of the Patriarchs, and 
Prophets, and Apostles, contained in the Old and New 
Testament. And receiving it from him, I first became 
acquainted with the Bible in its complete form, as a 
divine Revelation. 

Further reflection and examination led me more and 
more to doubt, and more fully to strengthen my convic- 
tions of the errors of the church with which I was then 



NARRATIVE. 17 

connected. But while reason was thus becoming gradu- 
ally enlightened, my heart was still as far as ever from 
being reconciled to Christ as the Saviour of the world. 

While in this state of mind, as I was walking in the 
streets of Quebec, just at evening for recreation, my 
attention was attracted by beautiful strains of music that 
proceeded from a very humble looking building. And 
as I stood listening, an elderly gentleman approached and 
invited me to enter. It proved to be a small congregation 
of persons who had met for religious worship. The at- 
mosphere was at once congenial. There was no senseless 
mummery, nor dead forms. All things had the solemnity 
of true devotion. And here I soon found that peace of 
mind which I had long sought, and experienced as I hope 
pardon of Sin, through our blessed Redeemer. 

Immediately after experiencing what I humbly believe 
the scriptures declare to be the new birth, I entered upon 
my mission of love — that of endeavoring to convince oth- 
ers of the ruinous errors and gross superstitions under 
which they are living and dying. In this work, I spent 
about five years in Quebec and vicinity, distributing tracts 
and testaments, lecturing wherever I could get the oppor- 
tunity, and in private conversation. 

Having spent this number of years absent from my 
father's house, I determined to return on a visit to my 
mother, then ill, hoping that former enmity had been 
softened or banished. But, alas ! I was mistaken. Very 
soon after my return was made known, I learned that vio- 
lence was being stirred against me, and I was once more 
compelled to fly my country and kindred for personal safe- 
ty, or renounce my faith and give up hope. 

2* 



18 NARRATIVE. 

I dearly loved what little truth I had already received, 
and thought I should not part with it, even if all my 
friends turned against me. Then occurred to me the me- 
morable words of the Saviour : " That no man who hath 
left house, or brethren, or sisters, or father, or mother, 
or wife, or children, or lands, for my sake and the Gos- 
pel's but he shall receive a hundred fold now in this time, 
and in the world to come eternal life." — (Mark x. 29, 30.) 
These words consoled me exceedingly, and I resolved to 
make known my new opinions among my friends. I was 
prepared for the worst, and worse than I endured could 
not well have befallen me. I was accused of bringing 
disgrace upon my relatives, by what was termed my her- 
esy ! I was pronounced an apostate from the faith ! A 
child of the Devil, and an heir of Hell ! My views were 
pronounced damnable, and only calculated to lead souls to 
perdition ! Finally, my father disinherited me, and for- 
bid me ever again entering the paternal mansion, so long 
as I entertained my then present opinions ! Words can- 
not describe the anguish of soul which I experienced on 
receiving such treatment from those I so dearly loved and 
cherished. Oh ! I thought to exclaim, how accursed big- 
otry and prejudice can dry up the fountain of feeling in 
the human heart ! How it will unmake the father, the 
brother and sister, to know that his son, their brother, has 
obtained " faith in Christ as his Saviour," and no longer 
trusts to the imposture of Priest or Pope to forgive him 
his sins ! How truly indeed were the words of the Sa- 
viour applicable to my condition in this trying emergency ; 
that in my humble efforts to follow Christ, " my foes 
would be those of my own household." — (Matt. x. 36.) 



NAKRATIVE. 19 

I bid a final adieu to Montreal on the 4th of July, 
1846, and arrived in the States, at Albany, N. Y., on the 
6th of the same month. I now felt that I could breathe 
freer, and that a serener atmosphere encircled my head. 
Although a stranger, I knew that I should meet with 
more sympathy, and suffer less from persecution, than 
while in the Canadas. I saw there was a great field open 
before me, as Romanism was everywhere rapidly spread- 
ing in the States. One difficulty only seemed to attend 
my efforts ; I understood the English language so imper- 
fectly that I could scarcely at first make myself under- 
stood in it, the French being the only language I had 
been conversant with from infancy. This I felt to be a 
great embarrassment, if not indeed a great hindrance in 
the way of my usefulness. 

On the first of August following, I paid a visit to Troy, 
and immediately commenced laboring to enlighten and 
liberalize the Catholic mind in that city. After lectur- 
ing in the principal churches in the city, I went out into 
the surrounding country, lecturing in all the towns and 
villages adjacent, and eventually extending my labors to 
other states, relying entirely for support upon the contri- 
butions that have been made to me in consideration of my 
labors. After four years of most incessant and perse- 
vering effort, besides paying my traveling expenses, which 
are enormous, it is still but a little, a scanty pittance that 
is left when I return, for the support of my poor family ! 
Still I ask not for affluence and ease. Neither would I 
shrink in the least from the high position in which God 
in his providence has seen fit to place me. I am willing 



20 NARRATIVE. 

still to labor in this great cause — yea, I love to do so ! 
And I would love also to have a wealthy and generous 
Christian public think of me, in my humble efforts to do 
good. And that I would not thus have suffered ; would 
not have endured what I have ; the loss of property suf- 
ficient for me ; the loss of friends dearer to me than 
property ; but for the advocacy and promulgation of prin- 
ciples dearer to me than all ! " Christ and him cruci- 
fied," for my sins, was a truth dearer to me than all the 
empty formulas of '"Popish indulgences" and " Priestly 
masses" that have been said and sold since the world was 
made ! Dearer than father, or mother or sisters ! Dear- 
er than wealth, honors or emoluments, are the "unsearch- 
able riches of Christ" to my heart ! Like Peter, I have 
left all, have forsaken all, for Truth and the love of the 
Master ! My life, such as it is, I have freely given and 
consecrated to this great work ; humbly trusting that an 
all-wise and bountiful Providence will take care of me and 
mine, and constrain the generous christian heart to be 
regardful of the needy and to remember the poor ! 



Where I have traveled in the States ; in what Churches 
lectured ; and from whom I have obtained certificates 
of approbation and commendation. 

The following list does not give a full idea of all my la- 
bors, being compiled only from certificates in my posses- 
sion ; for many places I have visited a number of times, 
besides places where I have labored and did not obtain 
any testimonials, are not mentioned at all. Many reli- 
gious societies may be included under this head. Also, 



NARRATIVE. 



21 



when I have lectured in halls, court-houses, and school 
houses, no account is given. 





Maine. 




Kennebec, 


Rev. A. G. Mott, Baptist Church. 




New Hampshire. 


Ipswich, 


Rev. E. Fitz, - P. Church 


Great Falls, 


Rev. N. Brooks, - B. " 


a a 


Rev. N. Hooper, - B. " 


a a 


Rev. M. A. Howe, M. B. " 


New Market, 


Rev. J. Pike, - M. E. 




Vermont. 


Burlington, 


Rev. H. J. Parker, B. Church 


Brandon, 


Rev. C. H. Thomas, B. 


Pittsford, 


Rev. A. A. Constantine, B. " 


Hebron, 


Rev. E. W. Allen, P. 


N. Bennington, - 


Rev. A. Smith, - B. 


a 


Rev. J. Sage, - M. E. " 


Rutland, 


Rev. J. M. Rockland, B. " 




Massachusetts. 


Springfield, 


Rev. S. Osgood, D. D., C. Church 


u 


Rev. M. G. Clarke, B. 


i 


Cabottville, 


Rev. S. C. Clapp, C. ' 


6 


<< 


Rev. L. Crowell, - M. E. 


i 


South Adams, - 


Rev. S. Pratt, - C. 


'i 


a u 


Rev. G. E. Fuller, B. P. 


U 


Pittsfield, 


Rev. H. Humphrey, D. D M C. 


i 


Worcester, 


Rev. J. Jennings, B. ' 


i 


<< 


Rev. J. D. Bridge, M. E. 


u 


Westfield, 


Rev. N. M. Perkins, B. 


Greenwich, 


Rev. J. B. G. Grinnell, D.D., C 


a 



22 



NARRATIVE, 



West Stockbridge, 
Gloucester, 
Adamsville, 
Lee, 

Northfield, 
West Randolph, - 
Old Stockbridge, 
Montery, 



Meriden, 
Wallingford, 
New Britain, 
East Windsor, 
Thompsonville, 



Saratoga Spa, ■ 

Schuylerville, 
Fort Ann, 

Athens, 

<< 

Catskill, 
Waterford, 

Rome, 

Madison, 

Hamilton, 

Cazenovia, 

Chatham, 

Chatham Centre,- 

Hudson, 



Rev. G. C. Bancroft, M. E. Church. 
Rev. W. S. Clark, M. E. " 
Rev. J. A, Barker, B. " 
Rev. R. Smith, - P. 
Rev. A. G. Button, M. E. 
Rev. S. Spierhawk, P. 
Rev. T. S. Clark, - P. " 
Rev. S. Howe, - C. 

Connecticut. 

Rev. H. Miller, - B. Church. 
Rev. H. E. Dennison, B. 
Rev. W. P. Battison, B. " 
Rev. E. H. Lyon, M. E. 
Rev. G. W. Stearns, M. E. 

New York. 

Rev. L. Fletcher, M. C. Church. 
Rev. H. T.Chester, D.D., P. " 
Rev. C. H. Chester, B. 
Rev. G. Fisher, - B. 
Rev. M. Waterman, Luth. 
Rev. H. G. Hazen, B. 
Rev. W. McFarland, B. D. 
Rev. B. P. Garfield, B. 
Rev. J. Quenlen, M. E. 
Rev. F. H. Stanton, M. E. 
Rev. M. S. Piatt, M. E. 
Rev. W. M. Richards, P. T. 
Rev. W. Clarke, - B. 
Rev. E. S. Porter, R. D. 
Rev. — Seymour, M. E. 
Rev. Jary Church, B. 
Rev. J. Gorman, D.D.,R.D. 
Rev. T. Bainbridge, M. E. 



u 



ii 



a 



NARRATIVE. 



23 



Vernon, 

Albany, 

Whitesboro, 

Fonda, 

Oriskany, 

Cassville, 

New Hartford, - 

Chintenango, 

Auburn, 

Canajoharie, 

Sennet, 

Seneca Falls, 

Weedsport, 

Waterloo, 

Vienna, 

Stephentown, 

Hoosic Falls, 

a a 

Hoosic, 
West Point, 
Keesville, 
Plattsburgh, 
Canaan, 

a 

Canaan Centre, - 
Kinderhook, 
Comstock's Landing, 
Sandlake, 
Poughkeepsie, - 
Cambridge, 

Salem, 

u 

Hartford, 
Warrensburgh, - 
Schodack, 



Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 



N. Burchard, 


U. 


Church 


W. H. Clapp, 


B. 


u 


J. D. Cole, - 


B. 


a 


D.Van01inda,R. D. 


n 


S. Redfield, 


P. 


u 


Isaac Lawton, 


B. 


a 


E. H. Payson, 


P. 


u 


C. Hester, - 


P. 


a 


J. C. Buckus, 


B. 


a 


N. T. Chapman, R. D. 


a 


S. Adsit, Jr. 


B. 


u 


N. Baker, - 


B. 


a 


G. S. Whitmore, 


B. 


H 


L. Emery, - 


P. 


a 


L. Davis, 


B. 


a 


M. Jones, - 


B. 


it 


J. M. Grogory, 


B. 


a 


T. Gordon, - 


P. 


a 


C. G. Green, 


B. 


u 


T. Brandt, 


B. 


a 


L. Fletcher, - 


B. 


a 


M. N. Stearns, 


B. 


a 


J. J. Scurrett, 


B. 


a 


D. D. Francis, 


P. 


a 


B. Kent, 


P. 


a 


G. Van Wyman, 


B. 


a 


N. Combs, - 


B. 


a 


C. H. Hubbard, 


P. 


a 


C. Van Loon, 


B. 


it 


J. 0. Fillmore, 


P. 


a 


Alex. Bullions, D. D., 


p. « 


D. W. French, 


P. 


a 


J. Hartris, M 


. E. 


a 


L. Howard, - 


B. 


it 


C. Smith, - 


P. 


u 


W. Bailey, R. 


J). 


a 



24 


NARRATIVE. 




Cohoes, 


Rev. R. P. Stanton, P. Church. 


a 


Rev. C. L. Valdron, R. D. 


a 


Herkimer, 


Rev. C. S. Mead, R. D. 


tt 


Greenville, 


Elder G. Clow, R. D. 


it 


West Charlton, - 


Rev. H. Johnson, P. 


tt 


Charlton, 


Rev. H. Williams, M. E. 


it 


" 


Elder C. Hawley, P. 


it 


Newport, 


Rev. G. L. Hyde, C. 


ti 


Palatine, 


Rev. B. J. Wickes, C. 


a 


Chestertown, 


Rev. B. C. Clapp, B. 


a 


Chester, 


Rev. B. Cox, M. E. 


a 


Schroom Lake, - * 


Rev. G. J. Taylor, P. 


a 


Elizabethtown, - 


Rev. E. Hurlbert, B. 


a 


Moriah, 


Rev. A. H. Stowell, B. 


a 


« 


Rev. C. Vanson, - P. 


tt 


Raymertown, 


Rev. P. Barbour, P. 


a 


Greenbush, 


Rev. Samuel Fisher, P. 


a 


" 


Rev. M. Ludham, M. E. 


a 


" - - 


Rev. E. P. Stimpson, R. D. 


tt 


Troy, 


Rev. A. Bronson, P. 


a 


<« 


Rev. G. C. Baldwin, B. 


tt 


" 


Rev. L. Howard, B. 


a 


« 


Rev. S. Monroe, M. E. 


a 


Bloomingrove, - 


Rev. W.H.Cornell, R. D. 


a 


Florida, 


Rev. J. Stevenson, R. D. 


tt 


Galway, 


Rev. S. E. Lane, - P. 


a 


Northampton, - 


Rev. D. Lyon, - P. 


a 


Penn Yan, 


Rev. Thos. Tousey, M. E. 


a 


Horse Heads, 


Rev. N. T. Mows, M. E. 


a 


Honeoye Falls, - 


Rev. A. P. Cumley, M. E. 


tt 


Lima, 


Rev. T. H. Tooker, M. E. 


a 


Batavia, 


Rev. E. E. Chambers, M. E. 


a 


Williamstown, - 


Rev. H. Skeel, M. E. 


a 


Frankfort, 


Rev. R. L. Fraser, M. E. 


tt 


East Palmira, - 


Rev. E. A. Piatt, P. 


a 


Adams, 


Rev. P. D. Gorrie, M. E. 


a 



NAKRATIVE, 



25 



Newark, 
tt 

Lyons, 
a 

Clyde, 

Weedsport, 

Jordan, 

Palmira, 

Le Ray, 

Niagara Falls, ■ 

Buffalo, 

Rochester, 

Geneva, 

Watertown, 

Oswego, 

Pulaski, , - 

Washingtonville, 
Baldwinsville, 

Syracuse, 

a 

a 

Rome, 

Boonville, 
tt 

Delhia, 
Avoca, 
Scottville, 
Havana, 



Rev. Horace Easton, P. Church. 
Rev. Mr. Ludlow, M. E. 
Rev. J. H. Keilog, P. 
Rev. Chas. Hawley, P. 
Rev. J. Northeway, P. " 
Rev. C. L. Dunning, M. E. 
Rev. C. C. Cole, ' M. E. 
Rev. P. McKinstrey, M. E. " 
Rev. L. P. Frost, M. E. 
Rev. R. L. Wait, M. E. 
Rev. L. Stiles, M. E. 

Rev. I. Mandiville, M. E. 
Rev. A. D. Wilbor, M. E. 
Rev. L. B. Looney, M. E. " 
Rev. J. A. Caines, M. E. 
Rev. J. Braton, P. 

Rev. J. C. Vondercook, M. E. " 
Rev. L. D. White, M. E. 
Rev. C. Houghton, M. E. 
Rev. J. N. Brown, M. E. 
Rev. A. S. Wightman, M. E. " 
Rev. B. J. Diefendors, M. E. " 
Rev. A. Cartle, M. E. 
Rev. Mr. Philips, M. E. 
Rev. B. Holmes, M. E. 
Rev. J. S. Dayan, M. E. 
Rev. A. M. Smith, M. E. 
Rev. E. H. Munger, M. E. 
Rev. M. E. Pinder, M. E. 
Rev. D. B. Lawton, M. E. 
Rev. A. G. L. Lawman, M. E. 



a 



Plainfield, 
Somersville, 
New Brunswick, 



New Jersey. 

Rev. D. T. Hill, - 
Rev. H. C. Fish, - 
Rev George R. Bliss. 



B. Church. 

B. 

B. 



Creed of the Romanist, 



The following Romish Creed is a selection from an ex- 
tract taken from, a discourse delivered a few years since 
before an Orange Lodge, in Ireland, and published in the 
Protestant Vindicator. The object of the discourse was 
to show the blasphemy and wickedness of the Romish 
Church ; comparing their corrupt principles with the true 
principles of the gospel ; in confirmation of which the 
following Romish Creed was presented as the principles 
of the Romish faith, and are summed up in the following 
articles, which were found in the pocket of Priest Mur- 
phy, who was killed in the battle of Arklow, 1798, the 
same year that Pius Sixth, the Pope of Rome, was taken 
by Berthier, the French General, and carried to Prance : 

" When we assemble, we cross ourselves, saying, we 
acknowledge these our articles in the presence of Christ's 
Vicar, the Lord God the Pope, and in the presence of the 
Holy Primates, Bishops, Monks, Priors and Priests. 

1st. We acknowledge they can make vice virtue, and 
virtue vice, according to their pleasure. They all fall 
flat on their faces, beginning the articles in this manner, 
and speaking to the Host, saying : — Holy, glorious and 
admirable Host, we acknowledge it according to our great 
Father the Pope's mind. We must all fall down before 
the great effigy of our Lord God Almighty. 

2d. We all acknowledge the supremacy of the Holy 
Father, the Lord God the Pope, and that he is Peter's 
lawful successor in the chair. 

3d. We acknowledge that Holy Peter has the keys of 



28 CREED OF THE ROMANIST. 

Heaven, and will receive all those who acknowledge his 
supremacy. 

4th. We are bound to believe no salvation out of our 
Holy Church. 

5th. We are bound to believe that the holy massacre 
was lawful, and lawfully put in execution, against Pro- 
testants, and likewise we are to continue the same, pro- 
vided with safety to our lives. 

6th. We are bound to curse, ring the bells, and put 
out the candles four times a year against heretics. 

7th. We are bound to believe a heretic can never be 
saved, unless he ibe a partaker of that holy sacrament, 
Extreme Unction. 

8th. We are bound to believe that those who elope 
from our holy religion, go into the power of the Devil, 
whom heretics follow. 

9th. We are bound not to keep our oaths with here- 
tics, though bound by the most sacred ties ; for says our 
holy Fathers, they have followed damnation, and Luther 
and Calvin. 

10th. We are bound not to believe their oaths, for 
their principles are damnation. 

11th. We are bound to drive heretics with fire, sword, 
fagot and confusion, (out of the land) as our holy Fathers 
say, if their heresies prevail we will become their slaves. 
dear Father ! keep us from that. (Here the holy wa- 
ter is shaken, and they say " Hail Mary" three times.) 

12th. We are bound to absolve, without money or 
price, those who imbue their hands in the blood of a her- 
etic. 

13th. We are bound to believe that Christ's Vicar, 
the Lord God the Pope, can absolve all men, heretics ex- 
cepted, and has given to all clergymen under inspection 
to do the like. 

14th. We are bound to believe all the articles our 
holy religion commands. 



CREED OP THE ROMAXIST. 29 

15th. We are bound to believe the Virgin Mary has 
more power in Heaven than any other Angel. 

16th. We are bound to pray to the holy Angels that 
they pray for us. 

17th. We are bound to believe in the holy cross, holy 
spittle, holy water, holy earth, holy bones, holy people, 
and beads, and that they are to be used on certain occa- 
sions. 

18th. We are bound to celebrate the holy mass in 
Latin, having ourselves clothed in holy vestments and 
shirt, and bearing the holy cross on our shoulders, signi- 
fying we are Christ's. 

19th. We are bound to believe every time mass is . 
celebrating, there is an expiatory sacrifice for the living 
and the dead. 

20th. We are bound to believe there are four places 
in purgatory, viz : Limbus Infantum, Limbus Patrum, 
Meadows of Ease, and Purgatory. 

21st. We are bound to believe that Christ was three 
days in Limbus Patrum, where the souls of holy fathers 
go till they get to holy Peter. 

2 2d. We are bound to believe that the souls of chil- 
dren unbaptized go to Limbus Infantum, until original 
sin is well paid away by the help of holy masses said for 
them. 

23d. We know that the souls of Christians go to Pur- 
gatory, and remain there till we pray them out of it, that 
we may have power to walk the Meadows of Ease with 
safety, till it pleases holy Peter to open for them where 
no heretic shall ever enter. 

24th. We are bound to keep Lent, according to our 
clergy's pleasure, and to maintain the works of supere- 
rogation. 

25th. We acknowledge the lake in the North to be 
holy, called Lough Derg. 

26th. We are bound to pray to no other Saint on that 
day only to whom it is dedicated. 



30 OATS OF A ROMAN CATHOLIC BISHOP. 

27th. We must baptize bells, consecrate chapels, and 
no man to enter into the holy office of a Priest only he 
who is known to be a man. 

28th. We maintain seven sacraments essential to sal- 
vation, viz : — Baptism, Eucharist, Penance, Extreme Unc- 
tion, Holy Orders, Confirmation, and Matrimony. 

29th. We maintain that we can transubstantiate the 
bread and wine into the real body and blood of Christ. 

30th. We believe that heretics eat their kind of sac- 
rament to their eternal damnation. 

31st. We believe that Christ is everywhere, but par- 
ticularly in our Church. 

3 2d. We maintain that we cannot marry any heretic 
woman, without being in danger of judgment. 

33d. We maintain that heretics know neither the will 
of the Prophets nor of Christ. 

34th. We maintain and acknowledge that the Rosary 
of St. Bridget is to be said once a week. 

35th. And lastly, that our holy Church can never err." 

I shall add to these the second article of the Romish 

faith : — 

" I believe in a multitude of intercessors and mediators 
between God and man, such as the Holy Martyrs of old, 
the Saints of the Church of Rome, the Angels and Arch- 
angels, but more especially our Lord Jesus Christ and his 
mother the Virgin Mary, the Queen of Heaven. I be- 
lieve that I am bound to honor the Saints, pray to them, 
and venerate their images, and bow to them ; but more 
particularly to invoke most fervently the Blessed Virgin 
Mary, to whom are due glory and honor for evermore. 



» 



The Oath of a Roman Catholic Bishop, 

" I, N., elect of the Church of N., from henceforward 
will be faithful and obedient to St. Peter, the Apostle, 



OATH OF A ROMAN CATHOLIC BISHOP. 31 

and to the holy Roman Church, and to our lord, the lord 
N., Pope N., and to his successors, canonically coming 
in. I will neither advise, consent, nor do anything that 
they may lose life or member, or that their person may 
be seized, or hands anywise laid upon them, or any inju- 
ries offered to them under any pretence whatsoever. 
The counsel which they shall intrust me in withall, by 
themselves, their messengers or letters, I will not know- 
ingly reveal to any, to their prejudice. I will help them 
to defend and keep the Roman papacy, and the Royal- 
ties of St. Peter, saving my order, against all men. The 
legate of the Apostolic See, going and coming, I will 
honorably treat, and help in his necessities. The rights, 
honors, privileges and authority of the holy Roman 
Church, of our lord the Pope, and his foresaid successors, 
I will endeavor to preserve, defend, increase, and advance. 
I will not be in any council, action, or treaty, in which 
shall be plotted against our said lord and the said Roman 
Church, anything to the hurt or prejudice of their per- 
sons, right, honor, state or power ; and if I shall know 
any such thing to be treated or agitated by any whatso- 
ever, I will hinder it to my power ; and as soon as I can, 
I will signify it to our said lord, or to some other, by 
whom it may come to his knowledge. The rules of the 
holy Fathers, the apostolic decrees, ordinances, or dispo- 
sals, reservations, provisions, and mandates, I will observe 
with all my might, and cause to be observed by others. 
Heretics, schismatics, and rebels to our said lord, 
or his foresaid successors, i will to my power perse- 
CUTE and oppose. I will come to a council when I am 
called, unless I be hindered by a canonical impediment. 
I will by myself in person, visit the threshold of the 
Apostles every three years, and give an account to our 
lord and his aforesaid successors, of all my pastoral office, 
and of all things anywise belonging to the state of my 
Church, to the discipline of my clergy and people, and 



32 THE OATH OF SECRECY OF THE JESUITS. 

lastly, to the salvation of souls committed to my trust ; 
and will in like manner humbly receive and diligently 
execute the apostolic commands. And if I be detained 
by a lawful impediment, I will perform all the things 
aforesaid by a certain messenger hereto specially empow- 
ered, a member of my chapter, or some other in ecclesi- 
astical dignity, or else having a personage ; or in default 
of these, by a priest of the diocese ; or in default of one 
of the clergy, (of the diocese,) by some other secular or 
regular priest of approved integrity and religion, fully 
instructed in all things above mentioned. And such im- 
pediment I will mal^e out by lawful proofs to be trans- 
mitted by the foresaid messenger to the cardinal propo- 
nent of the holy Roman Church in the congregation of 
the sacred council. 

The possessions belonging to my table I will neither 
sell, nor give away, nor mortgage, nor grant anew in fee, 
nor anywise alienate, no, not even with the consent of 
the chapter of my Church, without consulting the Ro- 
man Pontiff. And if I shall make any alienation, I will 
thereby incur the penalties contained in a certain consti- 
tution put forth about this matter. So help me God, and 
these holy Gospels* of God." 

Such is the oath prescribed to Bishops, the which is 
worth the most serious attention of all men, who would 
understand how miserably slavish the condition of the 
clergy is, in that Church, and how inconsistent their obli- 
gation to the Pope is to Civil and Religious Liberty, and 
the Constitution of these Unite d States. 



The Oath of Secrecy of the Jesuits, 

" I, A. B., now in the presence of Almighty God, the 
blessed Virgin Mary, the blessed Michael the Archangel, 



THE OATH OF SECRECY OF THE JESUITS. 33 

the blessed St. John Baptist, the holy apostles St. Peter 
and St. Paul, and the saints and sacred host of heaven, 
and to you my ghostly father, do declare from my heart, 
without mental reservation, that his holiness, Pope 
Urban, [now Pius IX] is Christ's Vicar General, and is 
the true and only head of the Catholic or Universal 
Church throughout the earth ; and that by virtue of the 
keys of binding and loosing, given to his holiness by my 
Saviour Jesus Christ, he hath power to depose heretical 
kings, princes, states, commonwealths, and governments, 
all being illegal without his sacred confirmation, and that 
they may safely be destroyed ; therefore to the utmost 
of my power I shall and will defend this doctrine, and 
his holiness, rights and customs, against all usurpers of 
the heretical [or Protestant] authority whatsoever ; espe- 
cially against the now pretended authority and Church 
of England, and all adherents, in regard that they and 
she be usurpal and heretical, opposing the sacred mother 
Church of Rome. I do renounce and disown any allegi- 
ance as due to any heretical king, prince, or state, named 
Protestants, or obedience to any of their inferior magis- 
trates or officers. I do further declare that the doctrine 
of the Church of England, of the Calvinists, Huguenots,, 
and of others of the name Protestants, to be damnable, 
and they themselves are damned, and to be damned, that 
will not forsake the same. I do further declare that I 
will help, assist, and advise all or any of his holiness' 
agents in any place wherever I shall be, in England, Scot- 
land, and Ireland, or in any other territory, or kingdom 
I shall come to, and do my utmost to extirpate the heret- 
ical Protestant's doctrine, and to destroy all their pre- 
tended powers, regal or otherwise. I do further promise 
and declare that notwithstanding I am dispensed with, 
to assume any religion heretical, or the propagating of 
the mother church's interests, to keep secret and private 
all her agents' counsels, from time to time, as they in- 



34 A ROMISH PRIEST'S OATH. 

trust me, and not to divulge, directly or indirectly, by 
word, writing, or circumstance whatsoever, but to execute 
all that shall be proposed, given in charge, or discovered 
unto me, by you my ghostly father, or any of this sacred 
convent. All which I, A. B., do swear by the blessed 
Trinity, and blessed sacrament, which I am now to re- 
ceive, to perform, and on my part to keep inviolably ; 
and do call all the heavenly and glorious host of heaven 
to witness these my real intentions, to keep this my oath. 
In testimony hereof, I take this most holy and blessed 
sacrament of the Eucharist ; and witness the same furth- 
er with my hand and seal in the face of this holy con- 
vent, this day of , A. D." &c. 

The Jesuits were banished from England in 1606. 
They were expelled from France in 1764 ; from Spain 
and Sicily in 1767 ; from Portugal in 1787 ; and totally 
suppressed by Pope Clement XIV, 1773. Everywhere 
they were prosecuted and repelled, as injurious to youth 
and dangerous to all existing forms of government. The 
present Pope [this was published in the days of Pius 
VII, who re-established the Jesuits in 1814,] has revived 
the Order, and now we find the Jesuits both secretly and 
openly engaged again in all their pernicious and wicked 
devices to re-establish his power in the United States and 
in the Canadas. 



A Romish Priest's Oath. 

We here present to American citizens the oath taken 
by all Priests educated at Maynooth College, (Ireland,) 
so that all the Irish Priests in this country, and they 
are not A few, are under the following obligation. 



POPISH CURSES. 35 

When the collision comes between the two branches of 
the divided allegiance, civil and spiritual, it is easy to 
foresee which must give way to the other. In such a 
case it is impossible for any genuine papist to keep both 
the oaths inviolate — his oath of allegiance to this coun- 
try, and his paramount oath to the Pope and mother 
church. 

"I, A. B., do acknowledge the ecclesiastical power of 
his holiness and the mother Church of Rome, as the chief 
head and matron above all pretended churches through- 
out the whole earth ; and that my zeal shall be for St. 
Peter and his successors, as the founder of the true and 
ancient Catholic faith against all heretical kings, princes, 
states or powers repugnant unto the same ; and although 
I, A. B., may follow, in case of persecution or otherwise, 
to be heretically despised, yet in soul and conscience I 
shall hold, aid, and succor the mother church of Rome, 
as the true, ancient, and apostolic church. I, A. B., fur- 
ther do declare not to act or control any matter or thing 
prejudicial unto her, in her sacred orders, doctrines, ten- 
ets, or commands, without leave of its supreme power or 
its authority, under her appointed, or to be appointed, 
and being so permitted, then to act, and further her in- 
terests more than my own earthly good and pleasure ; and 
she and her head, his holiness, and his successors have, 
or ought to have, the supremacy over all kings, princes, 
estates, or powers whatsoever, either to deprive them of 
their crowns, sceptres, powers, privileges, realms, coun- 
tries, or governments, or to set up others in lieu thereof, 
they dissenting from the mother church and her com- 
mands." 

Popish Curses, 

The following beautiful specimen of the Christian- 
like style in which the Pope dismisses his refractory 



36 A POPISH BULL OR CURSE. 

subjects., shows how lie would act here in America, to- 
ward the lives of such as differ from him on church doc- 
trine, if he had among us the power he formerly pos- 
sessed in Europe, when a look or whisper, which was not 
exactly according to the canons of his church, was certain 
death to the culprit. 

The Pope, it is well known, claims the power of deci- 
ding the eternal destiny of man. He claims the keys of 
Hell and Heaven ! The curse uttered on Queen Eliza- 
beth is entitled, "{The ex-communication and damna- 
tion of Elizabeth." " He, as God, sitteth in the tem- 
ple of God, showing himself that he is God !" Hence 
these horrible curses which his foreign emissaries, the 
Bishops and Priests, denounce against their fellow men 
who forsake Romish Idolatries and the Pope's despotism, 
and return to sober reason and the pure Word of God, 
the Holy Bible. 

A Popish Bull or Curse, 

Such as is pronounced on all who leave the Church of 
Rome : 

By the authority of God Almighty, the Father, Son, 
and Holy Ghost, and the undefiled Virgin Mary, mother 
and patroness of our Savior, and of all celestial virtues, 
Angels, Archangels, Thrones, Dominions, Powers, Cher- 
ubim and Seraphim, and of all the Holy Patriarchs, 
Prophets, and of all the Apostles and Evangelists, of the 
holy Innocents, who in the sight of the holy Lamb are 
found worthy to sing the new song of the Holy Martyrs 
and Holy Confessors, and of all the Holy Virgins, and 



A POPISH BULL OR CUKSE. 37 

of all Saints, together with the Holy Elect of God ; may 
he (George Lord) be damned. We excommunicate and 
anathematize him from the threshold of the Holy Church 
of God Almighty. We sequester him, that he may be 
tormented, disposed, and be delivered over with Dahan, 
and Abiram, and with those who say unto the Lord, 
" Depart from us, we desire none of thy ways ;" as a fire 
is quenched with water, so let the light of him be put 
out forevermore, unless he shall repent him, and make 
satisfaction. Amen ! 

May the Father, who creates man, curse, him ! May 
the Son, who suffered for us, curse him ! May the Holy 
Ghost, who is poured out in baptism, curse him ! May 
the Holy Cross, which Christ for our salvation, triumph- 
ing over his enemies, ascended, curse him ! 

May the holy Mary, ever virgin and mother of God, 
curse him ! May St. Michael, the advocate of the Holy 
Souls, curse him ! May all the Angels, Principalities 
and Powers, and all Heavenly armies, curse him ! May 
the glorious band of the Patriarchs and Prophets curse 
him. 

May St. John the Precursor, and St. John the Baptist, 
and St. Peter, and St. Paul, and St. Andrew, and all 
other of Christ's Apostles together, curse him ! And 
may the rest of the Disciples and Evangelists, who by 
their preaching converted the universe, and the holy and 
wonderful company of Martyrs and Confessors, who by 
their works are found pleasing to God Almighty ; may 
the Holy choir of the Holy Virgins, who for the honor of 
Christ have despised the things of the world, damn him ! 
May all the Saints from the beginning of the world to 
everlasting ages, who are found to be beloved by God, 
damn him ! 

May he be damned wherever he be, whether in the 
house or in the alley, in the woods, or in the water, or in 
the church ! May he be cursed in living and dying ! 



38 A POPISH BULL OR CURSE. 

May he be cursed in eating and drinking, in being 
hungry, in being thirsty, in fasting, and sleeping, in 
slumbering, and in sitting, in living, in working, in 
resting, and ! e o o and in blood letting ! 

May he be cursed in all the faculties of his body ! 

May he be cursed inwardly and outwardly ! May he 
be cursed in his hair, cursed be he in his brains and his 
vertex, in his temples, in his eyebrows, in his cheeks, in 
his jaw-bones, in his nostrils, in his teeth and grinders, 
in his lips, in his shoulders, in his arms, in his fingers ! 

May he be damned in his mouth, in his breast, in his 
heart and purtenances down to the very stomach ! 

May he be cursed in his reins and his groins ; in his 
thighs, in his genitals and his hips and in his knees, his 
legs and his feet and toe-nails ! 

May he be cursed in all his joints and articulation of 
the members ; from the crown of his head to the soles of 
his feet, may there be no soundoess ! 

May the Son of the living Grod with all the glory of 
his Majesty curse him ! And may Heaven with all the 
powers that move therein rise up against him and curse 
and damn him ; unless he repent and make satisfaction ! 
Amen ! So be it. Be it so. Amen !" 

Reader what think you, would any thing less than a 
death of torture satisfy the infernal disposition of a 
person who could desire such torments to be inflicted 
upon a fellow being ? 

Some will be slow to credit the assertion that this 
anathema was ever pronounced against any one who has 
been converted from Romanism. But this will never be 
questioned by any who are familiar with their mode of 
excommunication ; many are not aware that part of the 
oath of office of the clergy is, " when we have the 

POWER WE WILL AFFLICT AND TORMENT TO THE EXTENT OF 



COXCERNIKO sacraments in general. 39 

our ability all heretics," and that under the binding 
pretext of this oath of office, they have already put to death 
in various ways at least fifty millions of the human race 
who differed from them on points of religion ; and when 
they have the power among us, there is no doubt but 
they will proceed in the same blood-thirsty manner, as 
not an article of their Church has been repealed, but 
stands just as it did in the dark ages. 



Canons of the Council of Trent concerning Sac* 
raments in General, 

"1. If any one shall say that the Sacraments of the 
new law have not all been instituted by Jesus Christ our 
Lord ; or that they are more or less than seven ; viz : 
Baptism, Confirmation, the Eucharist, Penance, Extreme. 
Unction, Orders, and Marriage ; or also that any one of 
these seven is not truly a Sacrament, let him be anathe- 
ma ! (i. e. cursed in this world and damned in the next.) 

2. If any one shall say that the Sacraments them- 
selves of the new law, do not differ from the Sacraments 
of the old law, except, because the ceremonies are differ- 
ent and the external rites different ; let him be anathema ! 

o. If any one shall say that these seven Sacraments 
are so equal among themselves that for no reason can 
one be more worthy than another ; let him be anathema ! 

4. If any one shall say that the Sacraments of the 
new law are not necessary for salvation, but superfluous, 
and that without them or the desire of them, men may 
through faith alone obtain from God the grace of justifi- 
cation, although all are not necessary for every person ; 
let him be anathema ! 

5. If any one shall say that these Sacraments have 



40 CONCERNING SACRAMENTS IN GENERAL. 

been instituted merely for the sake of nourishing faith ; 
let him be accursed ! 

6. If any one shall say that the Sacraments of the 
new law do not contain the grace which they signify, or 
that they do not confer the grace itself on those w T ho put 
no obstacle in the way, as if they were only the external 
signs of grace or righteousness received by faith, and 
certain marks of Christian Profession by which among 
men, believers are discerned from infidels ; let him be 
anathema ! 

7. If any one, shall say that grace is not conferred 
by Sacraments of this kind, always, and upon all, as far 
as respects God, even if they rightly receive them ; let 
him be anathema ! 

8. If any one shall say that grace is not conferred by 
the Sacraments of the new law themselves by their own 
power, but that mere belief of the divine promise is 
sufficient to obtain grace ; let him be anathema ! 

9. If any one shall say tha,t by the three Sacraments, 
Baptism, Confirmation and Orders, character is not im- 
pressed on the soul, that is a certain spiritual and indeli- 
ble sign, on which account they may not be repeated ; 
let him be anathema ! 

10. If any one shall say that all Christians have 
power to preach the word and administer all the Sacra- 
ments ; let him be anathema ! 

11. If any one shall say that the intention at least 
of doing what the church does, is not requisite in minis- 
ters, when they perform and confer Sacraments ; let him 
be anathema! 

12. If any one shall say that a minister living in 
mortal sin, does not perform or confer a Sacrament, al- 
though he may have preserved all essential things which 
pertain to performing or conferring a Sacrament ; let him 
be anathema ! 

13. If any one shall say that the received and ap- 



MATTER AND FORM OF THE SACRAMENTS. 41 

proved rites of the Catholic Church, commonly used in 
the solemn administration of the Sacraments, may be 
either omitted by ministers at their option without sin, 
or that they may be changed for other new ones by any 
pastor of the churches ; let him be anathema !" 

Concerning the Matter and Form of the Sacraments. 

"A Sacrament which is a certain moral entity consists 
of two things as essential and intrinsic parts of which it 
is composed, to wit : of things as matter, and of words as 
form, yet the Eucharist is excepted, according to what 
has just been said. 

What is here understood by matter ? 

That sensible thing, which less methodically sig- 
nifies grace : whether that be a certain thing subsis- 
ting by itself, or a substance as water in baptism, or 
whether it be a certain action concerning those things as 
ablution, &c. 

What is here meant by form ? 

Ans. The words are meant by which the minister 
more accurately and clearly restricts the sensible thing 
in the Sacrament to signify the grace and spiritual effect ; 
as in baptism, I baptise thee, &c. 

For what reason are the parts of Sacraments called by 
the name of matter and form ? 

Ans. We use these philosophical terms for the sake 
of explanation, &c. 

It is to be observed therefore, that in Sacraments 
properly, there are no matter and form, but as it were 
the matter and form, as St. Thomas adds : yet for the 
sake of brevity it has become customary to say simply 
the matter and form." 

4* 



42 A CHRONOLOGICAL TABLE. 

A Chronological Table of Popish Peculiarities in 
Doctrine and Practice, 

In the third century the Sacraments were corrupted. 
Oblations for the dead and a monastic life came into 
fashion. 

Fourth Century. — The clergy first prohibited mar- 
riage. Pilgrimages grew in repute. Relics much es- 
teemed. Discovery of the supposed real cross of Christ. 
Festivals in honor of the martyrs. Sanctuaries allowed. 

Fifth Century. — Pictures and images introduced ; 
also prayers for the dead. Superstitious reverence for 
the Sacrament. Change of public for private confession. 
Incense and tapers used in the church. Rage for accu- 
mulating relics. 

Sixth Century. — The Lord's Supper esteemed a 
sacrifice. The bishops of Rome claimed universal su- 
premacy. Rivalship between the bishops of Rome and 
Constantinople. Title of "Most Catholic'' given to 
Recared, King of Spain, on his joining the church of 
Rome. Name of the Virgin Mary and the archangels 
Michael and Gabriel, joined in solemn oath. Gregory 
composed the mass bearing his name, and increased the 
ceremonies of the church. Holy water introduced. 
Tonsure of the clergy enjoined as a part of their ordina- 
tion. 

Seventh Century. — The twelfth council of Toledo 
released the subjects of Wamba from their allegiance to 
their sovereign. Saints publicly invoked. 

Eighth Century. — Image worship ordained. — Pope 
Gregory absolved the people of Rome from their alle- 
giance to the Emperor, and forbade payment of tribute 
from Italy. Commencement of the Pope's temporal do- 
minion. The practice of kissing the Pope's foot, on his 
accession to the papacy, introduced. Monks and superior 
clergy invested with the appendages and prerogatives of 



A CHRONOLOGICAL TABLE. 43 

sovereign princes. Rites and customs of paganism trans- 
ferred to Christianity. The offices of the priesthood ren- 
dered necessary to the validity of marriage by Charle- 
magne. The rage for relics and pilgrimages greatly in- 
creased. 

Ninth Century.— Transubstantiation introduced. Fes- 
tivals in honor of the saints increased. The custom of 
carrying the cross before the Pope commenced. Ordeal. 
Trials practiced. 

Tenth Century. — Agnus Dei invented. Bells bap- 
tised. John XVI. and Gregory V. were rival Popes. 
Many Bishops maintained that the Roman Pontiff was 
universal Bishop, whose See was the whole world. The 
clergy very ignorant, many being incapable of repeating 
even the Apostle's creed. Purgatory produced great ter- 
ror. Cursing by bell, book and candle invented, with 
other solemnities of excommunication. The rosary and 
crown of the Virgin, insituted. 

Eleventh Century. — The Roman Pontiffs decorated 
with the title of masters of the world, and Popes, or uni- 
versal fathers. Anti-popes. Pope Benedict IX. sold the 
pontificate to Gregory VI. called "bloody ," for his martial 
rage. Three Popes at once, Benedict, Sylvester and 
Gregory. Clement III. and Victor III. were rival Popes. 
The first crusade to the holy Land. Divine service pro- 
hibited in any other language than Greek and Latin. 

Twelfth Century. — The number of sacraments fixed 
at seven. Anti-popes. Indulgences granted. 

Thirteenth Century. — The cup denied to the laity. 
Transubstantiation confirmed by the Lateran Council. 
The Jubilee set up. The Emperor Frederick II. excom- 
municated by the Pope for delaying a promised crusade. 
Pope Gregory II. erected new kingdoms and disposed of 
the crowns. He excommunicated various sovereigns. 
Innocent III. excommunicated Philip, King of France, 
and put his kingdom under an interdict, which prohibited 



44 A CHRONOLOGICAL TABLE. 

the celebration of Divine service in it. England under 
an interdict in the time of King John, when the churches 
were closed and the dead buried in the highways without 
funeral rites. The King excommunicated. The Pope 
deposed King John, declared his throne vacant, and wrote 
to the King of France to conquer England for himself. 
In the reign of Henry III. of England, the Pope demanded 
the fifth of the ecclesiastical revenues of this kingdom. 
Pope Inno3entIV. deposed the Emperor Frederick. Au- 
ricular confession instituted. Procession of the Host be- 
gan. Crusades agamst the Albigenses. The Inquisition 
established. 

Fourteenth Century. — The Emperor Lewis excom- 
municated for assuming his dignity before obtaining the 
Pope's permission. Innocent IV. instituted festivals in 
honor of the lance which pierced Christ, his crown of 
thorns and the nails of crucifixion. Clement V. appro- 
priated the revenues of vacant benefices, which originated 
the first fruits. Indulgences first publicly sold. 

Fifteenth Century.— Three Popes at one time. Huss 
and Jerome of Prague burned. 

Sixteenth Century. — The Pope and the Venetians 
at war. Institution of Jesuits. Sale of indulgences by 
Tetzel. Luther summoned to Rome ; a bull against 
him ; excommunicated. Council of Trent held in 1546. 
Henry VIII. cited before the Pope. England laid under 
an interdict. Massacres of the Waldenses and of St. 
Bartholomews. 

Seventeenth Century. — Powder plot. Irish massacre 
in which about 200,000 were sacrified in a few months. 

Nineteenth Century. — Massacre of Protestants in the 
south of France. The Pope issued a Bull against the 
Bible Society. Pius IX. is obliged to flee from Rome. 
He is replaced by Austrian bayonets and French cannon 
balls, to still longer tyrannize over a brave and generous 
people. 

"How long, Oh, Lord, to the end of these wonders." 



PREPARATION FOR CONFESSION. 45 

Preparation for Confession, 

From the Manual of Catholic Piety, as approved by 
the Most Eev. John Hughes, Bishop of New York : 

Examine yourself attentively, not only on the sins yon have committed 
since your last Confession, but also on the faults you may have committed 
in making it ; beware of scrupulousity or anxiety ; for in this examina- 
tion it is only necessary that you shall use such a moral diligence as any 
temporal concern might require, where it is neither your intention nor 
interest, to be deceived. For this purpose, calmly reflect on the different 
occasions of sin which have since fallen in your way, or to which your 
state and condition of life exposes you ; the places you have frequented ; 
the persons you have conversed with, &c, &c; in doing of which, the fol- 
lowing Table of Sins will greatly assist you : — 

SINS AGAINST GOD. 

In Matters of Faith. — Have you been guilty of her- 
esy or disbelief of any article of faith, or of voluntarily 
doubting of any article of faith ? Have you rashly ex- 
posed yourself to the dangers of infidelity, by reading bad 
books, keeping wicked company, going into places of wor- 
ship belonging to other communions during the time of 
their service, and joining with them in their worship ? 
Have you by word or deed denied your faith, or railed at 
or despised holy things ? Have you been ignorant of the 
articles of your faith and the duties of your religion, or 
have you been negligent in instructing, or procuring the 
necessary instructions for those under your care ? Have 
you given credit to dreams, taken notice of omens, or made 
any other superstitious observations ? Have you used 
charms or spells, or consulted fortunetellers, or made use 
of any other superstitious practices to find out things to 
come, recover things lost, &c? how often? and with what 
scandal and ill example to others ? 

Of Hope. — Have you despaired of salvation, or of the 
forgiveness of your sins ? Have you rashly presumed 
upon God's goodness, continuing to offend him because 
he is merciful ; going on in your sins without any thought 
of amendment, depending upon a death-bed repentance ? 
Have you relied upon yourself rather than upon divine 



46 PREPARATION POR CONFESSION. 

grace ; or neglected for a long time to return to God by 
repentance after falling into mortal sin ? 

Of Charity. — Have you loved any creature as much, 
or more, than God ? Have you murmured against the 
providence of God, resisted his inspirations, refused to 
submit to his Divine Will, not prevented evil when you 
could and ought, or committed sin through human re- 
spect ? 

Of Religion. — Have you made a sacriligious confess- 
ion or communion ? Have you received the Sacraments 
of Confirmation or Matrimony in the state of mortal sin ? 
Have you abused 'the Holy Scripture, or profaned holy 
places or sacred things ? Have you blasphemed God or 
his Saints ? Have you been negligent in the divine 
worship, seldom or never adoring and praising God, or 
giving him thanks for his benefits ? Have you prayed 
but seldom, or with little attention, or ommitted to make 
acts of Faith, Hope, and Charity ? Have you behaved 
with irreverence in the Houso of God, or broke any vow 
or solemn promise to him ? Have you neglected to hear 
Mass on Sundays and Holy Days of Obligation ? or 
have you heard it with wilful distractions, or not taken 
care that your children cr servants should hear it ? Have 
you neglected Confession and Communion at Easter, 
or omitted the penance enjoined you, or acquitted your- 
self of these religious duties carelessly ? Have you 
sworn falsely, or what you did not certainly know 
whether it was true or false ? Have you broken your 
lawful oaths, or sworn to do any thing that was wicked 
and unlawful? Have you had a custom of swearing 
rashly or inconsiderately by the name of God, by your 
soul, or by the way of imprecation upon yourself or 
others ? Have you sworn by the blood or wounds of God, 
or any other blasphemous oath, or been accessary to 
others swearing, cursing, or blaspheming ? Have you 
spent the Sundays or Holy Days of Obligation in slothful 



PREPARATION FOR CONFESSION. 47 

idleness, or been the occasion of others so spending them? 
Have you done any servile work without necessity, upon 
those days ? Have you broken the days of abstinence, 
or eaten more than one meal on fasting days, or been 
accessary to others in so doing ? How often, &c. ? 

SINS AGAINST OUR NEIGHBOR. 

In Thoughts. — Have you been deficient in point of 
charity towards your neighbor ? Have you judged 
rashly of him ? Have you wilfully entertained thoughts 
of hatred, aversion, rancour, or a coldness and resent- 
ment against him ? Have you on this account endeav- 
ored to avoid meeting or speaking to him ? Have you 
envied him in his merit, reputation, fortune, employments ? 
Have you conceived desires of revenge against him, and 
wishes that harm might befall him ? Have you been 
hard-hearted, or without any feeling or compassion for 
him in his affliction ? Have you felt in yourself a secret 
pleasure and satisfaction when any disgrace happened to 
him, and discontent in seeing him thrive and flourish ? 
[These sins may vary in their malice according to the 
length of time you were thus affected, or the relation 
you stand in, to the different persons in question, or 
according to the greater or less importance of the matter 
under your consideration.] 

In Words. — Have you spoken harshly to your neigh- 
bor — given him abusive language — railed at him — mis- 
called him — mocked and ridiculed him — exposed him to 
scorn — affronted him — censured his conduct — found fault 
with every thing he did — put wrong constructions upon 
his actions — calumniated or detracted him — been pleased 
to hear others speak ill of him — listened to and encour- 
aged the calumny or detraction when you could prevent 
such discourse ? [N. B. The motive for speaking thus, 
the number of persons present and the subject of this 
uncharitable language must be specified as you are 
bound to repair the injury to the best of your power. 



48 PREPARATION FOR CONFESSION. 

Sin is also committed by ill-natured reports or insinua- 
tions — malicious expressions, whether true or false — by 
giving bad advice and bad example — by instilling bad 
or dangerous principles — by flattering others or approv- 
ing of evil — by giving false testimony — by discovering 
the secrets or the faults of others — by abusive words, re- 
proaches, bad wishes or imprecations, &c. 

In Action. — Have you wronged, deceived or circum- 
vented your neighbor in buying or selling ? Have you 
injured him by stealing, cheating, usury extortion, or by 
any unlawful contract, by putting off false money or 
using false weights and measures ? Have you bought 
or received stolen goods ? Have you contracted debts 
without design of paying them ? We also sin by wronging 
our creditors, or our own family by prodigal expenses — by 
refusing to pay our just debts when able, or by culpable 
extravagance, rendering ourselves unable to pay them — 
by neglecting the work or business for which we were 
hired, and obliged by contract to perform. In fine, by 
unjustly taking or keeping any thing of value belonging 
to another ; in which case it is impossible to obtain for- 
giveness without making restitution to the best of our 
power. And here it is to be observed that where two or 
more jointly injured another, in goods or reputation they 
are jointly and severally obliged to restitution ; that is 
to say they are bound to contribute their respective 
proportions towards reparing the injury, instead of that 
or those participants who might refuse to repair their 
portion thereof. 

In Omissions. — Have you neglected to succor, comfort 
and to assist your neighbor in necessity? Have you 
neglected to restore ill-gotten goods or repair injured 
characters ? Have you refused to be reconciled to an 
enemy, or to perform duties of obligation, such as re- 
spect and love towards parents, obedience to superiors, 
&c. &c. ? 



PREPARATION FOR CONFESSION. 49 

SINS AGAINST OURSELVES, 
Are committed : 

By Pride. In having too great -an esteem for our- 
selves, and haughtily despising others — In being too apt 
to speak of our own affairs, or in our own praise — In 
aspiring to honours and preferment through vanity — in 
affecting to be humble, or in deceiving others by hypoc- 
risy — In being influenced in what we do by human re- 
spect for obtaining the applause and esteem of men — In 
being too much wedded to our own opinions and inclina- 
tions — In being too solicitous about our health — In being 
too fond of the pleasures, comforts and conveniences of 
life. 

By Avarice. In being backward in giving alms ac- 
cording to our ability — In squandering away in gaming 
or in vain and foolish expenses the substance that Provi- 
dence has given for the relief of the poor and distressed 
— In not only refusing them an alms which we can afford, 
but in refusing it with bitterness, reproaches, imperious, 
ill-natured language or with an insulting air— In being 
too much attached to the goods of this life ; where it 
must be ever remembered that whatever is really superflu- 
ous to us, belongs of right to the poor ; that where there 
is much, much should be given ; and that where there 
is only a little, even some of that little should be cheer- 
fully given, for "God loves the cheerful giver. " 

By Envy. In being sorry for the prosperity of others 
— In rejoicing at their misfortunes — In wishing with 
jealously for what belongs to them. 

By Impurity. In wilfully dwelling upon or taking 
pleasure in unchaste thoughts. — [N. B. The penitent 
must here mention whether these bad thoughts were 
entertained during a considerable time, and how long ; 
whether they were accompanied with desires of commit- 
ting the evil ; whether they caused irregular motions ; 
whether in a holy place ; and finally, whether the objects 



50 PREPARATION FOR CONFESSION. 

of the sinful desires were single or married, kindred or 
relations, or persons consecrated to God.] 

By Words. In speaking obscenely, or with a double 
meaning, which is as bad if not worse — in listening with 
pleasure to such vile language. — [N. B. This sort of 
discourse is still more criminal when it passes between 
two persons of a different sex.] We also sin grievously 
this way, by singing unchaste songs ; by giving toasts 
and sentiments contary to modesty, or by permitting them 
to be given when we can prevent them, or by not retir- 
ing on such occasions. 

By Looks. In viewing immodest objects — In reading 
bad books — In keeping indecent pictures — In frequenting 
plays and public assemblies where dangerous objects are 
held up to view. Under this head likewise, may be 
classed the tempting of others to sin, by dissolute glances, 
gestures, or immodesty in dress or behaviour. 

By Actions. In abusing and defiling the sanctity of 
marriage by such liberties and irregularities as are con- 
trary to the order of nature — In touching ourselves or 
others immodestly — In permitting indecent liberties to be 
taken with us ; and what their consequences were. — [N. 
B. It is necessary to explain every thing in order to 
make known such circumstances as may increase or 
diminish the guilt, with as much modesty as possible ; 
and also to declare whether we have employed or neglec- 
ted to employ the necessary means of overcoming this 
vile passion. We should carefully distinguish between 
what is wilful and what is not ; an effect of deliberation 
and one of mere negligence. Also the number of these 
bad actions, or at least the length of time we continued 
in the habit of committing them ; with what sort of per- 
sons we have sinned or desired to sin, but this without 
mentioning their names. And as it too often happens 
with young persons who have miserably fallen into a 
certain sin of a lonely and abominable nature, either to 



PREPARATION FOE, CONFESSION. 51 

conceal this crime, or not faithfully confess how often 
they have been guilty of it, we therefore earnestly be- 
seech such to reflect seriously upon the fatal evils in 
which they involve themselves. Let them consider, that 
all those confessions and the communions which follow 
them are only so many sacrileges, removing them still 
farther from God, and provoking his just indignation 
against them ; that the longer they continue in this state 
of hypocrisy, the more difficult it must be to overcome 
their bashfulness, and the more anguish they must feel 
in their own interior ; that no practice is more destruc- 
tive of health, beauty, or genius, than this ; that it de- 
forms and debilitates the wretched perpetrator, that it 
must not only in a moral, but also in a physical sense, 
degrade him beneath the rank of the brute creation, and 
render him contemptible to mankind.] 

By Gluttony. In exceeding the bounds prescribed 
by temperance — In eating or drinking to excess — In 
exciting others to do so — In not observing with due 
exactness the days of fasting, and abstinence enjoined by 
the Church — In exceeding the quantity which is usually 
allowed at collation. 

By Anger. In abusing, quarrelling, striking, or 
wishing evil to others — In provoking others to quarrel 
or fight. These sins are still more heinous when parents 
or superiors are the objects thereof. 

By Sloth. In neglecting our religious or moral 
duties, in peforming them carelessly — In leading a life 
of idleness, voluptuousness and dissipation, passing our 
time unprofitably when the duties of our state call on us 
for labour. We are also guilty by following the bent 
of our inclinations, and gratifying self-love — By studying 
too much our own ease — and by too great a remissness in 
mortifying our passions or senses. 



52 EXTRACTS FROM ROMAN CATHOLIC THEOLOGY. 

Extracts from Roman Catholic Theology, 

ON THE SEAL OF CONFESSION. 

What is the seal of sacramental confession ? 

Answer. It is the obligation or duty of concealing those 
things which are learned from sacramental confession. — 
Dens. vol. 6, p. 218. 

Can a case be given in which it is lawful to break the 
sacramental seal ? 

Answer. It cannot ; although the life or safety of a man 
depended thereon, or even the destruction of the common- 
wealth ; nor can thp Supreme Pontiff give dispensation in 
this ; so that, on that account, this secret of the seal is more 
binding than the obligation of an oath, a vow, a natural 
secret, &c, and that by the positive will of God. 

What answer then ought a confessor give when questioned 
concerning a truth which he knows from sacramental con- 
fession only? 

Answer. He ought to answer that he does not know it, 
and if it be necessary, to confirm it with an oath. 

Objection. It is in no case lawful to tell a lie, but that 
confessor would be guilty of a lie, because he knows the 
truth, therefore, &c. 

Answer. I deny the miner ; because such a confessor 
is questioned as a man, and answers as a man ; but now he 
does not know that truth as a man, though he knows it as 
God, says St. Thomas, (q. II, art. I, 3.) and that is the free 
and natural meaning of the answer, for when he is asked, or 
when he answers outside confession, he is considered as a man. 

What if a confessor were directly asked whether he knows 
it through sacramental confession ? 

Answer. In this case he ought to give no answer (so 
Steyart and Sylvius,) but reject the question as impious : or 
he could even say absolutely not relatively to the question, I 
know nothing, because the word I restricts to his human 
knowledge. — Dens. v. 6, p. 219. 

But if any one should disclose his sins to a confessor with 
the intention of mocking him, or of drawing him into an 
alliance with him in the execution of a bad intention. 



EXTRACTS FROM ROMAN CATHOLIC THEOLOGY. 53 

Answer. The seal does not result therefrom because the 
confession is not sacramental. Thus, as Dominick Soto re- 
lates, it has been decided at Rome, in a case in which some 
one went to a confessor with the intention of drawing him 
into a criminal conspiracy against the Pope. — Dens. v. 6, 
p. 229. 

In fine, all things are reduced indirectly to the seal, by 
the revealing of which the sacrament ' would be rendered 
odious according to the manners of the country and changes 
of the times;' and thus Steyart observes from Wiggers, 
that some things are at one time opposed to the seal, which 
at another time are not considered as such. — Dens. v. 6, p. 
222. 

Does a confessor, relating the sins which he has heard in 
confession, act contrary to the seal ? 

Answer. If the sinner or person can by no means be 
discovered, not even in general, nor "any prejudice to him- 
self" happen therefrom, he does not act contrary to the seal, 
because the seal has reference to the penitent or sinner. — 
Dens. v. 6, p. 222. 

Wherefore the Doctors providentially advise that we 
should abstain from these narrations, "when not moved to 
it by reason of utility," on account of the scandal, were 
people to suppose that the confessor recollected the sins of 
each individual ; and on account of the "remote danger and 
suspicion of others." Medina tells us, book 2, chap. 4, that 
"a confessor had thus discovered an adultress, by first say- 
ing that his first penitent had confessed an adultery, and 
afterwards imprudently naming the person who had been 
his first penitent. Wherefore, even in asking advice, it is 
better to state the case simply, without declaring that it has 
occurred to him in confession. — Dens. v. 6, p. 222. 

What persons contract the obligation of the sacramental 
seal? 

Answer. All those who have got their knowledge from 
confession, mediately or immediately, lawfully or unlawfully. 

In this manner interpreters in confession are bound by 
the seal, and those who, sitting about the confessional, acci- 
dentally hear anything. But they commit sin who votarily 



54 EXTRACTS FROM ROMAN CATHOLIC THEOLOGY. 

listen or hear. In like manner, they are bound by the seal, 
"to whom the confessor has revealed without the license of 
the penitent." 

Is the penitent bound by sacramental seal to conceal those 
things which the confessor has said to the same ? 

Answer. The penitent, however, is bound by natural 
secret, since the words were spoken with that intention by 
the confessor, which is supposed, since "the reverence of 
the sacrament or the honor of the confessor, or other circum- 
stances require that ;" wherefore they commit sin who relate 
the words of the confessor merely for laughter or through 
contempt of him. — Dens. v. 6, p. 231. 

Can a confessor, 'with license of the penitent, disclose 
what he has heard in that penitent's confession? 

Answer. This license can be given in a two-fold way : 
1st, so as by that licence he may give the confessor, at time 
another human extra-sacramental mode of knowing it, in 
order that the confessor may then know it even as a man ; 
suppose if the penitent were to say, what I have confessed 
to you I tell you without confession ; and in this case noth- 
ing prevents the disclosing, (providing there be no scandal,) 
because he does not use the language of the seal, but anoth- 
er sort of knowledge, namely human ; and thus the seal is 
not touched. 

Obj. The penitent has not repeated all those things 
without confession, and therefore that knowledge is not 
without the seal. 

Answeu. That license thus given equivalently or vir- 
tually contains the repetition ; besides, by that license the 
knowledge of the seal receives a different extra-sacramental 
mode, which is sufficient. 

Obj. Bad priests could thus abuse the seal by saying 
they had liberty. 

St. Thomas answers, it is incumbent on them to prove 
they have received the license ; but a confessor is believed 
when he swears he has obtained license from the penitent. 
— La Croix, lib. 6, n. 1969. 

Secondly, that license can be so given, "as that the thing 
which is revealed by the confessor to another, may pass 



EXTRACTS FROM ROMAN CATHOLIC THEOLOGY. 55 

with and under the sacramental seal," so that even he to 
whom the knowledge passes, may be bound by the seal ; 
and with respect to this case it seems we must say with 
Suarez, that the penitent can lawfully and validly give such 
license to the confessor, because the seal obliges in favor of 
the penitent, who can extend this to other persons, in the 
same way as when he confesses by an interpretor ; and in 
this case he, to whom the confessor with the license of the 
penitent communicates the knowledge, is bound by the seal 
of confession. 

Obj. The seal obliges even through' reverence of the 
sacrament ; therefore the penitent cannot give license. This 
is proved by an "a pari"* argument ; as a cleric cannot re- 
sign the rightf or privilege of the Canon, and give license 
to another to strike him. 

Answer. There is a disparity because that license of the 
Cleric "would not turn out to the favor of the Clergy, nor 
of that Cleric," but directly against the end of the Canon or 
Law, but that license of the penitent is in favor of the peni- 
tent and of the sacrament, for by this the sacrament of pe- 
nance "is not rendered odious, but lovely to the penitents, 
because they can thereby EXTEND the secret of the seal." 

Du Jardin also, and Suarez, Antoine and Sylvius, remark, 
that "a penitent can sometimes be compelled to concede to 
some such license, or otherwise be not absolved." 

Is he, from whom the confessor, with the license of the 
penitent, has asked advice, obliged by the secret of the seal ? 

Answer. I distinguish ; if the license has been given in 
the first way above written, he is not obliged. 

If it has been given in the latter way, he is obliged by 



*A Pari. By citing a parallel case. 

tRiGHT. If any one at the suggestion of the devil should be guilty of 
the sacrilege of laying violent hands on a Cleric or Monk, let him lie be- 
neath the bond of anathema ; and let none of the Bishops presume to 
absolve him, unless urged by the danger of his dying. 

This is called the privilege. 

Is the striker fred from the censure if the Cleric should have given lib- 
erty and resigned the privilege of the Canon ? 

Answer. By no means, because the Cleric invalidly and unlawfully 
resigns that privilege, because it was established for the honor and the 
reverence of the whole clergy, which he cannot of himself resign. 



56 EXTRACTS FROM ROMAN CATHOLIC THEOLOGY. 

the seal, which ought "ordinarily" to be supposed, at least 
since the thing is odious. La Croix adds that in this case 
it should be notified to the other, that the circumstance is 
"communicated" under the seal. 

Is it lawful for a confessor to speak to a penitent, without 
confession, on the things which he has heard from the peni- 
tent in confession ? 

Answer. No, because the Confessor outside the confes- 
sion acts as a man. However, it will be lawful, if the peni- 
tent give license according to what has been previously said : 
but the penitent is supposed to give it, if he should first in- 
terrogate or speak t6 the confessor about what he has dis- 
closed in confession. 

Can the confessor immediately after giving absolution, as 
yet speak to the penitent about what has been exposed in 
confession ? 

Answer. Yes : as long indeed as the penitent is in the 
Confessional, and as far as it is suitable to the penitent, be- 
cause to advise, to instruct, to correct, to consult, tend to the 
completion of that same sacramental function, just as it is 
allowed to impose satisfaction after absolution. — Dens, v. 6, 
pp. 232-4. 

It is lawful for a confessor to avail himself of that knowl- 
edge which he has acquired solely from the sacramental con- 
fession of another. 

Although it is always unlawful to break the seal, however 
it is inquired whether it is contrary to the reverence of the 
seal, to do anything, or to omit anything, on account of that 
knowledge which the Confessor could otherwise not have 
done ? To which it is answered, "it is sometimes contrary 
to the seal, and sometimes NOT." 

When is it contrary to the seal to make use of the knowl- 
edge of confession ? 

Answer. "When it is attended with danger," lest any 
thing be revealed directly or indirectly respecting the con- 
fession of a "known" person. Nay, although no such dan- 
ger appears, and although it be not known that the confessor 
avails himself of the knowledge of confession, yet if it might 
turn out to be real or apprehended grievance to the peni- 



EXTRACTS FROM ROMAN CATHOLIC THEOLOGY. 57 

tent or his accomplice, it would be acting contrary to the 
see, inasmuch as confession "would thus be rendered odious ;" 
for instance, if a confessor, should from the sole knowledge 
of confession, deny a penitent or his accomplice a testimoni- 
um of morals. — Dens. v. 6, p. 235. 

When is it lawful for the confessor to make use of the 
knowledge acquired in confession ? 

Answer. When the sinner is by no means discovered ; 
also, when no grievance is occasioned to him or to another ; 
in fine, "when nothing intervenes to render confession 
odious." — Dens. v. 6, p. 238. 

In like manner, if he should learn from confession, that 
heresies are being spread in his parish, that certain vices 
and sins are creeping on, he'll be able, by general instruc- 
tions and monitions, to guard the faithful against such sins, 
so as not to disclose the person. — Dens. v. 6, p. 238. 

But is the condition of educating the offspring in heresy 
repugnant to the substance of matrimony, namely, that the 
sons, may follow their heretical father in his sect, and 
daughters their Catholic mother ? 

Answer. Daelman observes that if the Catholic party 
entering matrimony under such condition, directly intended 
the education of her offspring in heresy, the marriage would 
be invalid ; whence it is supposed, he says, that she only 
obliges herself not to prevent such education. 

Then, after giving the opinion of other Divines, he pro- 
ceeds : 

In the meantime this kind of stipulation is null, since it 
is repugnant to the obligation of parents ; and although 
some endeavor to excuse such compact, whilst the Catholic 
party only obliges herself to permit such education for the 
sake of avoiding greater evil in a community where Catho- 
lics and heretics lived mingled together ; however, we must 
say with Pontius, Braunman, and Rieffenstuel, that such mar- 
riage, with express or tacit compact, or under the condition 
"that either all or any of the children, for instance, the 
male be educated in the sect of their heretical father," is 
always and every where "unlawful, most iniquitous, and 



58 COMMENTS TO THE BHEMISH TESTAMENT. 

grieviously sinful against the natural obligation of parents, 
and against the divine and ecclesiastical law ;" for every 
parent is bound piously to take care that the offspring be 
educated in the true faith, and acquire the necessary means 
for salvation ; therefore, "she is bound by no obligation to 
permit" the education of her offspring in a damnable sect. 

Nor does usage and custom openly existing in several 
places, make against this ; for this compact is against divine 
law, against which even immemorial custom operates noth- 
ing. — Dens. v. 7, pp. 144-5. 

Take note, that if a Catholic knowingly contract marriage 
with a heretic, he cannot on that head separate himself from 
her, because he has renounced the right of divorce ; except, 
however unless the heretic promised her conversation, and 
would not stand to her promise ; in like manner, if the 
Catholic knows that he is in imminent danger of loosing, the 
faith by cohabiting with a heretic. — Dens. torn. v. 7, p. 180. 

What is understood by reserved cases ? 

Answer. Certain sins, the sacramental absolution of 
which the superior, specially reserves to himself. 

This simple reservation is not a censure, since it is not 
properly a punishment, but a simple negation of approbation 
or jurisdiction. — Dens. v. 6, p. 263. 

Who can reserve sins ? 

Answer. The Superior for whom it is competent to grant 
approbation or jurisdiction to absolve from sins. 

That Supreme Pontiff determines* the reserved cases for 
the universal church; the Bishop of his own Diocese ; the 
Superiors of Regulars can reserve cases for their subjects, 
but according to the limitation of Clement the VIII. — Dens. 
v. 6, p. 270. 



Comments Appended to certain passages in the 
(Catholic) Rhemish Testament, 

In introducing the following atrocious Notes from the 
Rhemish Testament to the reader, we feel it unnecessary 



COMMENTS TO THE RHEMISH TESTAMENT. 59 

to comment upon them ; they speak too plainly for them- 
selves, and exhibit but too clearly the real character of 
the Romish system even at the present day. 

1. "In worldly conversation, and secular acts of life, 
we must avoid the heretics as much as we may ; for this 
familiarity is contagious and noisome to good men, (R. 
Catholics.) But in matters of religion, in praying, read- 
ing their books, hearing their sermons, presence at their 
service, partaking of their sacraments, and all other com- 
municating with them in spiritural things, it is a great 
damnable sin to deal with them, (Protestants.) — 2 Epist. 
of John, ver. 10. 

2. "The insufficient and pretended Church service of 
England, being in schism and heresy, is not only un- 
profitable, but also damnable." — Acts x. 9. — [We com- 
mend this to the attention of the admirers of the Oxford 
Tracts and Romanism !] 

3. "Heretics more miserable (than all other grievous 
offenders) run out of the (Roman Catholic) church of 
their own accord, and so give sentence against their own 
souls to damnation" — Titus iii. 11. 

4. "If the temple of the Jews was a den of thieves 
because of profane and secular merchandize, how much 
more now, when the house appointed for the holy sacrifice 
and sacrament of the body of Christ is made a den for 
the minister of Calvin's bread." Mark xi. 17. 

5. "The prayers and services of heretics are not ac- 
ceptable to God out of their mouths ; yea, it is no better 
than the howling of wolves." — Mark iii. 12. 

6. "The speeches, preachings, and writings of Protes- 
tants are pestiferous, contagious, and creeping like a 
cancer ; and therefore never to be heard or read by 
Christian men." — 2. Tim. ii. 17. 

7. "A Christian is bound to burn and deface all he- 
retical books." — Acts. xix. 19. 



60 COMMENTS TO THE RHEMISH TESTAMENT. 

8. "The translators of the English Protestant Bible 
ought to be abhorred to the depths of hell." — Heb. v. 7. 

9. "Justice and rigorous punishment of sinners is 
not forbidden, nor the Church, nor Christian Princes 
blamed for putting heretics to death. — Luke. ix. 55. 

10. "All laws, doctrines, services and injunctions 
of heretics, howsoever pretended to be constant to the 
Scriptures, be commandments of men ; the things by 
them prescribed are impious, and the authors have neither 
sending nor commission from God." — Matt. xv. 9. 

11. "Our adversaries neither follow Christ nor St. 
Paul, in one portion of the Sacrament, and in the other 
they contemn Christ and his Church much more im- 
prudently and damnably." 

12. "There never was any heresy so absurd but it 
would seem to have Scripture for it. — p. 145. Matt. iv. 
6 ; 2 Cor. iv. 2 ; xi. 12. 

13. "The faithless Jews thought (as heretics now-a- 
days,) that to forgive sins was so proper to God, that it 
could not be communicated unto man ; but Christ showeth, 
that as to work miracle is otherwise proper to God only, 
and yet this power is communicated to men, so also to 
forgive sins." — Matt. ix. 5. 

14. "Heretics allege Scripture as the devil doth, in 
the false sense." — Matt. iv. 6. 

15. "To say that an heretic, evidently known to die 
obstantly in heresy, is damned, is not forbidden. — Matt, 
vii. 1. 

16. "These are the fruits heretics are known by ; 
division from the whole Church, taking to themselves new 
names and new masters, inconstancy in doctrine, disobed- 
ience to their spiritual officers, pride and vaunting of 
their own knowledge above all the holy doctors, corrup- 
tion ; falsification, and quite denying of the parts of the 
Scriptures that especially make against them ; and these 
be common to all heretics." — Matt. vii. 16. 



COMMENTS ON THE RHEMISH TESTAMENT. 61 

17. "Heretics, because they will not hear the Church, 
are not to be otherwise or better esteemed of Catholics, 
than heathen men and publicans were esteemed among 
the Jews."— Matt, xviii. 17. 

18. "Not only such as have named themselves Christ, 
(as Simon, Gal. i. 8 : Menander, and such like) but all 
such as are heretics are Christ to their followers ; Lu- 
ther to the Lutherans ; Calvin to the Calvinists, because 
they believe them rather than Christ." — Matt. xxiv. 5. 

19. "Cost bestowed for religion, devotion, and signifi- 
cation, is a meritorious work, and often more meritorious 
than to give to the poor." — Matt. xxvi. 8. 

20. "God rejecteth all such as join with heretics at 
their profane and detestable table." — 1 Cor. x. 21. See 
Rev. ii. 21. 

21. "Evil men (be they heretics or malefactors) may 
be suppressed without disturbance to the good ; they may 
and ought, by public authority, either spiritual or tem- 
poral, to be chastised or executed." — Matt. xiii. 29. 

22. "Heresy and apostacy from the (R.) Catholic 
faith punishable by death" — Heb. x. 29. 

23. "Where heretics have unluckily been received, 
for fear of troubling the State they cannot be suddenly 
extirpated — the weeds must grow while the Church ob- 
tains power, then eradicate them from the soil." — 2. Cor. 
x. 8 ; Matt. xiii. 29 ; Heb. x. 29 ; 2. Tim. iii. 9. 

24. "The zeal of a Catholic ought to be so great 
toward all heretics and their doctrines, that he should 
give them the Curse, — the execration, — the anathema, 
though they were ever so dear to him, — though they 
were his parents ! !" — Gal. i. 8. 

25. " Woman drunk with the blood of the saints.— The 
Protestants foolishly expounded this of Rome ; for that 
there they put heretics to death, and allow of their 
punishment in other countries. But their blood is 
not called the blood of saints no more than the blood of 



62 NOTE. LETTER. 

thieves, manhillers, and other malefactors ; for the shed- 
ding of which by order of justice, no commonwealth shall 
answer." — Revelations xvii. 6. 

Lastly : — On John x. 1 : They declare that all Protes- 
tant ministers of all denominations "not ordained by a 
popish bishop" u are thieves and murderers" 

NOTE. — Here is discovered another ingenious reason why Bishop 
Hughes affects to disown the Rhemish N. T. Notes, although they are 
approved and sanctioned, and published by the bishops of Ireland. If he 
publicly owned them here, a few thousand libel suits might be commenced 
against him. 

Suck, fellow citizens," such are the precepts of the Romanist, such the 
pernicious, intolerant, persecuting principles of Romanism in the 19th 
century. These are no forgotten fictions of the dark ages — no tales of 
the bloody Mary — no record of the faggot and the stake ; they are the 
doctrines of the Romish Hierarchy, promulgated in the present time ; notes 
taken for a version of the Holy Scriptures revised for the Irish Romanists 
of the present day, and not only revised but published by a Romish arch- 
bishop, and sanctioned by the highest authority of the Romish body. 

Can we wonder at the wretched state of Catholic countries ? Do we 
not well to tremble for our own country, when such accursed doctrines 
are gaining ground amongst us ? American citizens, pause ! think, and 
ask yourselves, is it not time to unite as one man to resist the spread of 
such persecuting principles in our free and happy land ? 

But, it is not possible, in this small volume, to disclose all the filthy 
abomination practiced by the Man of Sin, in Auricular Confession. I 
have issued another for that purpose, and any person enclosing me One 
Dollar, Post Paid, shall receive a cop} 7 , with a copy of my Narrative. 
Address Rev. G. A. Lord. Troy, N. Y. 



[letter.] 
The following, which is a correct copy of a letter now 
in possession of Mr. Lord, was received immediately after 
the time of its date. It is inserted here to show the 
malignant spirit of Jesuitism, especially toward such as 
dare leave its communion, and expose its errors. 

New York, November 29th, 1851. 
George Loud, Esq.. — Sir : — You are summoned to appear before the 
tribunal of Inquisition for the malicious temptation against God, and his 



CERTIFICATE, ETC. 63 

son, our Lord. It is better for you to commit suicide like Judas, than to 
distract and Mock at the Holy Faith. Know ye that God is a consuming 
fire ; he will punish you in your heart. I summon you to pay $10,000 
with the interest. Your own mouths condemn yourselves. The commun- 
ion of the body and the blood of our Lord you received every day, is now 
turned into a poisoned viper in your body. If you don't believe this, you 
shall be condemned ; think that God is present to you — he sees you ; he 
is watching, and think in your mind that he is talking with you as you 
are with a friend. You will be stung by remorse, and despair, and hunger 
and thirst in your own conscience. Stop your mouth and be prudent in 
your word. Talk not ill against the faithful minister of God. For if you 
talk ill of the Catholic Priest, you talk ill of God himself. Let there be 
great darkness in himself (your mind) Amen. There is a howling and 
gnashing of teeth in the utter darkness. I open your heaven ! Go in 
peace ! Come and see me with Leahey. 



I am. Sir, Yours &c. 



THE PEOPHET. 



[CERTIFICATE.] 

Turin, Not, 22d, 1854. 
This is to certify that the Rev. G. A. Lord, formerly a 
R. C. Jesuit, has by request of the friends of this place, 
delivered a private Lecture on Auricular Confession, to the 
satisfaction of all that heard him, and we cheerfully recom- 
mend him to all who may desire to hear him. 

J. M. WILCOX, 
H. NOULTON, 
D. D. WILLIAMS, 
Rev. MR. SMITH, 

[_to the reader.] 
My Friends. — Having been long engaged in exposing 
the errors of the Jesuits, and battling the Man of Sin, 
I have suffered not a little persecution both from Catho- 
lics, also from malicious ill-informed Protestants, who 
have circulated false and mischievous reports respecting 
my standing in society. But, under God, I rely upon 
the kind indulgence of a generous public, and would refer 
to the preceding certificates to sustain me. Moreover, 
by reason of my faith, having suffered the loss of con- 



64 TO THE READER. 

siderable property, I would respectfully say that any 
contributions of money, or in any other form, directed to 
me at Troy, N. Y., will be thankfully received, and grate- 
fully remembered. And while I humbly trust to the 
kind protection of an ever watchful Providence, I would 
seek an interest in the prayers of all Christians, that I 
may do good and faint not. 

Troy, N.Y. G. A. LORD. 



THE 



SECRET INSTRUCTIONS 



OF 



THE JESUITS. 



PREFACE. 



These Private Instructions must be carefully retained and 
kept by the superiors in their own hand, and by them be 
communicated only to a few of the professors ; and when it 
shall be judged for the benefit of the Society, divulge some 
of them to such as are non-professors ; but even these must 
be done under the strictest ties of secrecy, and not as rules 
committed to writing by others, but as deduced from the ex- 
perience of him that dictates. And since many of the pro- 
fessors must necessarily from hence be acquainted with these 
private advices, the Society has therefore, from their first 
establishment, taken care, that no one who is in the secret can 
betake himself to any other order but that of the Carthusians ; 
and this, from the strict retirement in which they live, and 
the inviolable silence they are compelled to ; which the holy 
see has been pleased to confirm. 

The greatest care imaginable must be also taken that these 
instructions do not fall into the hands of strangers, for fear, 
out of envy to our order, they should give them a sinister in- 
terpretation ; but if this, (which God forbid !) should happen, 
let it be positively denied that these are the principles of the 
Society, and such denial be confirmed by those of our mem- 
bers which we are sure know nothing of them ; by this means, 
and by confronting these with our Public Instructions, printed 
or written, our credibility will be established beyond opposi- 
tion. 

Let the superiors also carefully and warily inquire, whether 
discovery has been made of these Instructions by any of our 



68 PKEFACB. 

members to strangers ; and let none transcribe, or suffer them 
to be transcribed, either for himself or others, without the 
consent of the general or provincial. And if any one be 
suspected of incapacity to keep such important secrets, ac- 
quaint him not of your suspicion, but dismiss him. 



THE 

SECRET INSTRUCTIONS 

OP 

THE JESUITS, 

CHAP. I. 

How the Society must behave themselves when they begin any 
new foun dation* 

I. It will be of great importance for the rendering our 
members agreeable to the inhabitants of the place where they 
design their settlement, to set forth the end of the Society, in 
the manner prescribed by our statutes, which lay down, that 
the society ought as diligently to seek occasions of doing good 
to our neighbors as to themselves ; wherefore, let them with 
humility discharge the meanest offices in the hospitals ; fre- 
quently visit the sick, the poor, and the prisoners, and readily 
and indifferently take the confessions of all, that the novelty 
of such uncommon and diffusive charity, may excite in the 
principal inhabitants, an admiration of our conduct, and for- 
cibly draw them into an affection for us. 

II. Let it be remembered by all, that the privilege to 
exercise the ministry of this Society, must be requested in a 
modest and religious manner, and that they must use their 
best endeavors to gain chiefly the favour of such ecclesiastics 
and secular persons, of whose authority they may stand in 
need. 

III. Let them also remember to visit distant places, 
where, having demonstrated the necessities of the Society, 
they shall readily receive the most inconsiderable alms, which 
afterwards being bestowed on other objects, may edify those 



70 THE SECRET INSTRUCTIONS 

which are as yet unacquainted with our Society, and stir them 
up to a greater liberality to us. 

IV. Let all seem as though they breathed the same spirit, 
and consequently learn the same exterior behaviour, that by 
such an uniformity in so great a diversity of men, all may be 
edified. But if any obstinately persist in a contrary deport- 
ment, let them be immediately dismissed, as dangerous per- 
sons, and hurtful to the Society. 

V. At their first settlement, let our members be cautious 
of purchasing lands ; but if they happen to buy such as are 
well situated, let this be done in the name of some faithful 
and trusty friend. And that our poverty may have the more 
colourable gloss of reality, let the purchases, adjacent to the 
places wherein our colleges are founded, be assigned by the 
provincial to colleges at a distance ; by which means it will be 
impossible that princes and magistrates can ever attain to a 
certain knowledge what the revenues of the Society amount to. 

VI. Let no places be pitched upon by any of our mem- 
bers for founding a college but opulent cities ; the end of the 
Society being the imitation of our blessed Saviour, who made 
his principal residence in the metropolis of Judea, and only 
transiently visited the less remarkable places. 

VII. Let the greatest sums be always extorted from 
widows, by frequent remonstrances of our extreme necessities. 

VIII. In every province, let none but the principal be 
fully apprised of the real value of our revenues ; and let 
what is contained in the treasury of Borne be always kept as 
an inviolable secret. 

IX. Let it be publicly demonstrated, and every where 
declared by our members in their private conversation, that 
the only end of their coming there was, for the instruction 
of youth, and the good and welfare of the inhabitants ; that 
they do all this without the least view of reward, or respect 
of persons, and that they are not an incumbrance upon the 
people, as other religious societies are. 



OF THE JESUITS. 71 



CHAP. II. 



In what manner the Society must deport, that they may work 
themselves into, and after that preserve a familiarity with 
princes, noblemen, and persons of the greatest distinction. 

I. Princes, and persons of distinction every where, must 
by all means be so managed, that we may have their ear, and 
that will easily secure their hearts : by which way of pro- 
ceeding, all persons will become our creatures, and no one 
will dare to give the Society the least disquiet or opposition. 

II. That ecclesiastical persons gain a great footing in the 
favour of princes and noblemen, by winking at their vices, 
and putting a favorable construction on whatever they do 
amiss, experience convinces ; and this we may observe in 
their contracting of marriages with their near relations and 
kindred, or the like. It must be our business to encourage 
such, whose inclination lies this way, by leading them up in 
hopes, that through our assistance they may easily obtain a 
dispensation from the Pope ; and no doubt he will readily 
grant it, if proper reason be urged, parallel cases produced 
and opinions quoted which countenance such actions, when 
the common good of mankind, and the greater advancement 
of God's glory, which are the end and design of the society, 
are pretended to be the sole motives to them. 

III. The same must be observed when the prince happens 
to engage in any enterprise which is not equally approved by 
all his nobility ; for in such cases, he must be edged on and 
excited; whilst they, on the other hand, must be dissuaded 
from opposing him, and advised to acquiesce in all his pro- 
posals. But this must be done only in generals, always avoid- 
ing particulars ; lest, upon the ill success of the affair, the 
miscarriage be thrown upon the Society. And should ever 
the action be called in question, care must be taken to have 
instructions always ready, plainly forbidding it; and these 
also must be backed with the authority of some senior mem- 
bers, who being wholly ignorant of the matter, must attest 
upon oath, that such groundless insinuations are a malicious 
and base imputation on the Society. 

IV. It will also very much further us in gaining the favor 
of princes, if our members artfully worm themselves, by the 



72 THE SECRET INSTRUCTIONS 

interest of others into honorable embassies to foreign courts 
in their behalf; but especially to the Pope and great mon- 
archs ; for by such opportunities, they will -be in a capacity 
both to recommend themselves and their society. To this 
end therefore, let none but thorough zealots for our interest, 
and persons well versed in the schemes and institutions of 
the Society, be ever pitched upon for such purposes. 

V. Above all, due care must be taken to curry favor with 
the minions and domestics of princes and noblemen ; whom 
by small presents, and many offices of piety, we may so far 
by ass, (bias,) as by means of them to get a faithful intelligence 
of the bent of their master's humors and inclinations ; thus 
will the Society be better qualified to chime in with their tem- 
pers. 

VI. How much the Society has benefited from their 
engagement in marriage treaties, the house of Austria and 
JBourbon, Poland and other kingdoms, are experimental 
evidences. Wherefore let such matches be^ with prudence 
picked out, whose parents are our friends, and* firmly attached 
to our interests. 

VII. Princesses and ladies of quality are easily to be 
gained by the influence of the women of their bed-chamber ; for 
which reason we must by all means pay particular address to 
these, for thereby there will be no secrets in the family, but 
what we shall have fully disclosed to us. 

VIII. In directing the consciences of great men, it must 
be observed, that our confessors are to follow the opinion of 
those who allow the greater latitude, in opposition to that of 
other religious orders ; that, their penitents being allured with 
the prospect of such freedom, may readily relinquish them, 
and wholly depend upon our direction and counsel. 

IX. Princes, prelates and all others who are capable of 
being signally serviceable to the order, must be favored so 
far as to be made partakers of all the merits of the Society, 
after a proper information of the high importance of so great 
a privilege. 

X. Let these notions be cautiously and with cunning in- 
stilled into the people, that this Society is entrusted with a 
far greater power of absolving, even in the nicest cases ; of 
dispensing with fasts ; with paying and demanding of debts ; 



OF THE JESUITS. 73 

with imped imeuts of matrimony, and other common matters, 
than any other religious order : which insinuations will be of 
such consequence, that many of necessity must have recourse 
to us, and thereby lay themselves under the strictest obliga- 
tions. 

XL It will be very proper to give invitations to such to 
attend our sermons and fellowships, to hear our orations and 
declarations, as also to compliment them with verses and 
theses ; to address them in a genteel and complaisant manner, 
and at proper opportunities to give them handsome entertain- 
ments. 

XII. Let proper methods be used to get knowledge of 
the animosities that arise among great men, that we may 
have a finger in reconciling their differences ; for by this 
means we shall gradually become acquainted with their 
friends and secret affairs, and of necessity engage one of the 
parties in our interests. 

XIII. But should discovery happen to be made, that any 
person serves either king or prince, who is not well-affected 
towards our Society, no stone must be left unturned by our 
members, or which is more proper, some other, to induce 
him by promises, favors and preferments, which must be pro- 
cured for him under his king or prince, to entertain a friend- 
ship for and familiarity with us. 

XIV. Let all be very cautious of recommending or pre- 
ferring such as have been any way dismissed from the Society, 
but especially those who of their own accord have departed 
from it ; for let them disguise it ever so cunningly, neverthe- 
less they always retain an imcaplacable hatred against our 
order. 

XV. Finally, — Let all with such artfulness gain the as- 
cendant over princes, noblemen, and the magistrates of every 
place, that they may be ready at our beck, even to sacrifice 
their nearest relations, and most intimate friends, when we 
say it is for our interest and advantage. 



74 THE SECRET INSTRUCTIONS 

GHAP. III. 

How the Society must behave themselves towards those who are 
at the helm of affairs, and others who, although they be not 
rich, are notwithstanding in a capacity of being otherwise 
serviceable. 

I. All that has been before mentioned, may in a great 
measure be applied to these ; and we must also be industrious 
to procure their favor against every one that oppose us. 

II. Their authority and wisdom must be courted, for 
obtaining several offices to be discharged by us ; we must 
also make a handle ^of their advice with respect to the con- 
tempt of riches ; though at the same time if their secrecy 
and faith may be depended on, we may privately make use 
of their names, in amassing temporal goods for the benefit of 
the Society. 

III. They must be also employed in claiming the minds 
of the meaner sort of people, and in wheedling the aversions 
of the populace into an affection for our Society. 

IV. As to bishops, prelates, and other superior ecclesias- 
tics, they must be importuned for such things only as shall 
appear necessary ; and even for these, with a proper regard 
to the diversity of our occasions, and the tendency of their 
inclinations to serve us. 

V. In some places, it will be sufficient if we can prevail 
with the prelates and curates, to cause those under them only 
to bear a reverence to our order, and that they themselves 
will be no hindrance to us in the discharge of our ministry. 
In others, where the clergy are more predominant, as in 
Germany, Poland, &c. they must be addressed with the pro- 
foundest respect, that by their and the prince's authority, 
monasteries, parishes, priories, patronages, foundation of mass- 
es, and religious places may be drawn into our clutches ; and 
this is no hard matter to be obtained, in those places where 
catholics are intermixed with heretics and schismatics. And 
for the better effecting of this, it will be of great importance 
to remonstrate to these prelates the prodigious advantage and 
merit there will be in changes of this sort, which can hradly 
be expected from priests, seculars, and monks. But should 
they be prevailed upon, their zeal must then be rewarded 



OF THE JESUITS. 75 

with public commendations, and the memory of the action 
transmitted in writing to the latest posterity. 

VI. In prosecution of the same end, we mnst engage such 
prelates to make use of us both for confessors and counsellors ; 
and if they at any time aim at higher preferment from the 
see of Borne, their pretensions must be backed with such 
strong interest of our friends in every place, as we shall be 
almost sure not to meet with a disappointment. 

VII. Due care must be also taken by such of our members 
who have intercourse w T ith bishops and princes, that the 
society, when these found either colleges, or parochial churches, 
may always have the power of presenting vicars for the cure 
of souls ; and that the superintendant of the place for the 
time being be appointed curate, to the end we may grasp the 
whole government of the church ; and its parishioners by that 
means become such vassals to us, that we can ask nothing of 
them, that they will dare to deny us. 

VIII. Wherever the governors of academies hamper our 
designs, or the catholics or heretics oppose us in our founda- 
tions ; we must endeavor by the prelates to secure the princi- 
pal pulpits ; for by this means, the society at least may some 
time or other have an opportunity of remonstrating their 
wants, and laying open their necessities. 

IX. The prelates of the church above all others, must be 
mightily caressed when the affair of canonization of any of 
our members is upon the foot ; and at such a time, letters by 
all means must be procured from princes and noblemen, by 
whose interest the matter may be promoted at the court of 
Rome. 

X. If ever it happen that prelates or noblemen are em- 
ployed in embassies, all caution must be taken to prevent 
them from using any religious order that oppose ours, lest 
their disaffection to us should be infused into their masters, 
and they propagate it among the provinces and cities where 
we reside. And if ever ambassadors of this kind pass throuh 
provinces or cities where we have colleges, let them be re- 
ceived with all due marks of honor and esteem, and as hand- 
somely entertained as religious decency can possibly admit of. 



76 THE SECRET INSTRUCTIONS 



CHAP. IV. 



The chief things to be recommended to preachers, and con- 
fessors of noblemen. 

I. Let the members of our Society direct princes and 
great men in such a manner, that they may seem to have 
nothing else in view but the promotion of God's glory ; and 
advise them to no other austerity of conscience, but what they 
themselves are willing to comply with ; for their aim must 
not, immediately, but by degrees and insensibly, be directed 
towards political and secular dominion. 

II. We must therefore often inculcate into them, that 
honors and preferments in the state should always be con- 
ferred according to the rules of justice ; that God is very 
much offended at princes, when they any ways derogate from 
this principle, and are hurried away by the impulse of their 
passions. In the next place, our members must with gravity 
protest, and in a solemn manner affirm that the administration 
of public affairs is what they with reluctance interfere in ; 
and that the duty of their office obliges them often to speak 
such truths as they would otherwise omit. When this point 
is once gained, care must be taken to lay before them the 
several virtues persons should be furnished with, who are to 
be admitted into public employs : not forgetting slyly to re- 
commend to them such as are sincere friends to our order : 
but this must be done in such a manner, as not immediately 
to come from us, (unless the princes enjoin it, for it may be 
effected with a far better grace by such as are their favorites 
and familiars. 

III. Wherefore, let the confessors and preachers belong- 
ing to our order, be informed by our friends of persons proper 
for every office, and above all, of such as are our benefactors ; 
and whose names let them carefully keep by them, lhat when 
proper opportunities occur, they may be palmed upon the 
prince by the dexterity of our members, or their agents. 

IV. Let the confessors and preachers always remember, 
with complaisance and a winning address, to sooth princes, 
and never give them the least offence in their sermons or 
private conversations : to dispossess their minds of all imagin- 
ary doubts and fears, and exhort them principally to faith, 
hope, and political justice. 



OF THE JESUITS. 77 

V. Let them seldom or never accept of small presents 
for their own private use, but rather recommend the common 
necessities of the province or college. At home, let chambers 
plainly furnished content them ; and let them not appear in 
showy dresses, but be ready at every turn to administer their 
ghostly advice to the meanest person about the palace ; lest 
they give others occasion to believe, they are willing to be 
helpful to none but the great. 

VI. Immediately upon the death of any person in post, 
let them take timely care to get some friend of our Society 
preferred in his room ; but this must be cloaked with such 
cunning and management, as to avoid giving the least suspic- 
ion of our intending to usurp the prince's authority ; for this 
reason (as has been already said) we ourselves must not ap- 
pear in it, but make a handle of the artifice of some faithful 
friends for effecting our designs, whose power may screen 
them from the envy which might otherwise fall heavier upon 
the Society. 

CHAP. V. 

What kind of conduct must be observed towards such religious 
persons as are employed in the same ecclesiastical functions 
with us. 

I. We must not be discouraged or beat down by this sort 
of men, but take proper opportunities, demonstrably to con- 
vince princes, and others in authority, who are in any way 
attached to our interest, that our order contains the perfection 
of all others, excepting only their cant and outward austerity 
of life and dress ; but if another order should claim pre-emi- 
nence in any particular, that it is our's which shines with the 
greatest lustre in the church of God. 

II. Let the defects of other religious orders be diligently 
canvassed and remarked, and, after full discovery, gradually 
published to our faithful friends, but always with prudence 
and a seeming sorrow ; and let it be pretended, that it is not 
in their power to acquit themselves so happily as we, even in 
the discharge of those functions which are common to us both. 

III. But far greater efforts must be made against those, 
who attempt setting up schools for the education of youth, in 

7* 



78 THE SECRET INSTRUCTIONS 

places where any of our members do the same already with 
honor and advantage. And in this case, princes and magis- 
trates must be told, that such, unless timely prevented, will 
certainly prove nurseries of tumults and sedition ; for children, 
from different methods of instruction, must necessarily imbibe 
different principles ; and lastly, we must persuade them, that 
no society but ours is qualified for discharging an office of so 
great importance. 

IV. And should these religious orders procure license 
from the pope, or obtain recommendations from cardinals, our 
members must oppose these by the interest of princes and 
noblemen, who should inform his holiness of the merits of our 
society, and its capacity for the peaceful education of youth ; 
ana let this be corroborated by testimonies from the magis- 
trates of the place, concerning the good behavior and faithful 
instruction of such as are committed to our care. 

V. In the mean time, let our members be mindful to give 
to the public some signal instances of their virtue and learn- 
ing, by directing their pupils in the presence of the gentry, 
magistrates, and populace, in their several studies, or engag- 
ing them in the performance of some other scholastic exercises 
proper for gaining public applause. 

CHAP. VI. 

Of 'proper methods for inducing rich widows to be liberal to 
our Society. 

I. Eor the managing this affair, let such members only be 
chosen as are advanced in age, of a lively complection, and 
agreeable conversation ; let these frequently visit snch widows, 
and the minute they begin to show any affection towards our 
order, then is the time to lay before them the good works 
and merits of the society ; if they seem kindly to give ear to 
this, and begin to visit our churches, we must by all means 
take care to provide them confessors, by whom they may be 
well admonished, especially to a constant perseverance in 
their state of widowhood ; and this, by enumerating and 
praising the advantages and felicity of a single life ; and let 
them pawn their faith, and themselves too, as a security that 
a firm continuance in such a pious resolution, will infallibly 



OF THE JESUITS. 79 

purchase an eternal merit, and prove a most effectual means 
of escaping the otherwise certain pains of purgatory. 

II. And let the same confessors persuade them to engage 
in beautifying some chapel, or oratory in their own houses, 
as a proper place for their daily meditations and devotions ; 
by this means, they will be more easily disengaged from the 
conversation and address of importunate suitors ; and although 
they have a chaplain of their ow r n, yet never let the confessors 
desist from celebrating mass, nor on all occasions giving them 
proper exhortations ; and to be sure (if possible) to keep the 
chaplain under. 

III. Matters which relate to the management of the house, 
must be changed insensibly, and with the greatest prudence, 
regard being had to person, place, affection, and devotion. 

IV. Care must be taken to remove such servants particu- 
larly, as do not keep a good understanding with the Society ; 
but let this be done by little and little ; and when we have 
managed to work them out, let such be recommended as 
already are, or willingly would become our creatures ; thus 
shall we dive into every secret, and have a finger in every 
affair transacted in the family. 

V. The confessor must manage his matters so, that the 
widow may have such faith in him, as not to do the least thing 
without his advice, and his only ; which he may occasionally 
insinuate to be the only basis of her spiritual edification. 

VI. She must be advised to the frequent use and celebra- 
tion of the sacraments, but especially that of penance ; because 
in that she freely makes a discovery of her most secret 
thoughts, and every temptation. In the next place, let her 
frequently communicate, and apply for instructions to her 
confessor ; to the performance of which, she must be invited 
by promises of some prayers adapted to her particular occa- 
sions ; and lastly, let her every day rehearse the litany, and 
strictly examine her conscience. 

VII. It will be also a great help to the obaining a perfect 
knowledge of all her inclinations, to prevail w r ith her to repeat 
a general confession, although she has formerly ma ie it to 
another. 

VIII. Discourse must be made to her concerning the 
advantages of the state of widowhood, the inconveniences of 



80 THE SECRET INSTRUCTIONS 

wedlock, especially when it is repeated, and the dangers to 
which mankind exposes themselves by it ; but above all, 
such as more particularly effect her. 

IX. It will be proper, every now and then, cunningly 
to propose to her some match, but such a one, be sure, as 
you know she has an aversion to ; and if it be thought that 
she has a kindness for any one, let his vices and failings be 
represented to her in a proper light, that she may abhor the 
thoughts of altering her condition with any person whatso- 
ever. 

X. "When therefore it is manifest, that she is well dis- 
posed to continne a^ widow, it will then be time to recom- 
mend to her a spiritual life, but not a recluse one, the in- 
conveniences of which must be magnified to her ; but such 
a one as Paula's, or Eustachian, &c, and let the confessor, 
having as soon as possible prevail with her to make a vow 
of chastity, for two or three years at least, take due care to op- 
pose all tendencies to a second marriage ; and then all con- 
versation with men, and diversions even with her near re- 
lations and kinsfolks must be forbid her, under pretence of 
entering into a stricter union with God. As for the eccle- 
siastics, who either visit the widow, or receive visits from 
her, if they all cannot be worked out, yet let none be admit- 
ted but what are either recommended by some of our society, 
or are dependants upon them. 

XI. When we have thus far gained our point, the widow 
must be, by little and little, excited to the performance of 
good works, especially those of charity ; which, however, 
she must by no means be suffered to do, without the consent 
of her ghostly father, since it is of the last importance to her 
soul, that her talent be laid out with a prospect of obtaining 
spiritual interest ; and since charity ill-applied, often proves 
the cause and incitement to sins, which effaces the merit 
and reward that might otherwise attend it. 

CHAP. VII. 

How such widows are to be secured, and in what manner 
their efforts are to be disposed of. 

I. They are perpetually to be pressed to a perseverance 
in their devotion and good works, in such manner, that no 



OF THE JESUITS. 81 

week pass in which they do not, of their own accord, lay- 
somewhat apart out of their abundance, for the honor of 
Christ, the blessed Virgin, or their patron saint ; and let 
them dispose of it in relief of the poor, or in beautifying of 
churches, till they are entirely stripped of their superfluous 
stores, and unnecessary riches. 

II. But if, besides their general acts of beneficence, they 
show a particular liberality to us, and continue in a course 
of such laudable works, let them be made partakers of all 
the merits of the society, and favored with a special indul- 
gence from the provincial, or even from the general, if their 
quality be such as may in some measure demand it. 

III. If they have made a vow of chastity, let them, ac- 
cording to our custom, renew it twice a year ; and let the 
day whereon this is done, be set apart for innocent recrea- 
tions with the members of the society. 

IV. Let them be frequently visited, and entertained in 
an agreeable manner, with spiritual stories ; and also diver- 
ted with pleasant discourses, according to their particular 
humors and inclinations. 

V. They must not be treated with too much severity, 
in confession, lest we make them morose and ill-tempered, 
unless their favor be so far engaged by others, that there is 
danger of not retaining it ; and in this case, great discre- 
tion is to be used in forming a judgment of the natural in- 
consistency of women. 

VI. Good management must be used to prevent their 
visiting the churches of others, or seeing their feasts, but 
especially those of religious orders ; for which purpose, let 
them hear it often repeated, that all the indulgences of 
other orders are with greater extent contained in ours. 

VII. If they propose to put on a weed, give them the 
liberty of such a becoming dress as has in it an air both re- 
ligious and fashionable ; that they may not think they are 
altogether to be governed by their spiritual guide. Lastly, 
if there be no suspicion of their inconstancy, but they are, on 
the contrary, faithful and liberal to our Society, allow them 
in moderation, and without offence, whatever pleasure they 
have an inclination to. 



82 THE SECRET INSTRUCTIONS 

VIII. Let women that are young and descended from 
rich and noble parents, be placed with those widows, that 
they may, by degrees become subjects to our directions and 
accustomed to our method of living ; as a governess to these, 
let some woman be chosen and appointed by the family con- 
fessor ; let these submit to all the censures, and other cus- 
toms of the Society ; but such as will not conform them- 
selves, immediately dismiss to their parents, or those who 
put them to us, and let them be represented as untractably 
stubborn, and of a perverse disposition. 

IX. Nor is less care to be taken of their health and re- 
creations than of their salvation ; wherefore if ever they 
complain of any indisposition, immediately all fasting, canvas, 
discipline, and other corporal penance must be forbidden ; 
nor let them be permitted to stir abroad even to church, 
but be tended at home with privacy and care. If they 
secretly steal into the garden, or college, seem as if you knew 
it not, and allow them the liberty of conversation and private 
diversions with those whose company is most agreeable to 
them. 

X. That the widow may dispose of what she has in favor 
of the Society, set as a pattern to her, the perfect state of 
holy men, who have renounced the world, and forsaken their 
parents, and all that they had, with great resignation and 
cheerfulness of mind devoted themselves to the service of 
God. For the better effecting of this, let what is contained 
in the constitution and statutes of the Society relating to 
this kind of renunciation, and forsaking of all things, be ex- 
plained to them, and let several instances of widows be 
brought, who thus in a short time became saints, in hopes 
of being canonized, if they continued such to the end. And 
let them be apprized, that our Society will not fail to use 
their interest at the court of Rome for the obtaining such a 
favor. 

XI. Let this be deeply imprinted on their minds, that, 
if they desire to enjoy perfect peace of conscience, they must, 
as well in matters temporal as spiritual, without the least 
murmuring, or inward reluctance, entirely follow the direc- 
tion of their confessor, as one particularly allotted them by 
divine providence. 



OF THE JESUITS. 83 

XII. They must be also instructed upon every occasion, 
that their bestowing of alms to ecclesiastics, and even to the 
religious of an approved and exemplary life, without the 
knowledge and approbation of their confessor, is not equally 
meritorious in the sight of God. 

XIII. Let the confessors take diligent care to prevent 
such widows as are their penitents, from visiting ecclesiastics 
of other orders, or entering into familiarity with them, under 
any pretence whatsoever ; for which end, let them, at proper 
opportunities, cry up the Society as infinitely superior to all 
other orders ; of the greatest service in the church of God, 
and of greater authority with the Pope, and all princes ; 
and that it is the most perfect in itself, in that it discards all 
persons offensive or unqualified, from its community, and 
therefore is purified from that scum and dregs with which 
these monks are infected, who, generally speaking, are a set 
of men unlearned, stupid, and slothful, negligent of their 
duty, and slaves to their bellies. 

XIV. Let the confessors propose to them, and endeavor 
to persuade them to pay small pensions and contributions 
towards the yearly support of colleges and professed houses, 
but especially of the professed house at Rome ; nor let them 
forget the ornaments of churches wax- tapers, wine, &c, 
things necessary in the celebration of the sacrifice of the 
mass. 

XV. If any widow does in her life-time make over her 
whole estate to the Society ; whenever opportunity offers, 
but especially when she is seized with sickness, or in danger 
of life, let some take care to represent to her the poverty of 
the greatest number of our colleges, whereof many just erec- 
ted have hardly as yet any foundation ; engage her, by a 
winning behavior and inducting arguments, to such a liberal- 
ity, as (you must persuade her) will lay a certain founda- 
tion for her eternal happiness. 

XVI. The same art must be used with princes and other 
benefactors ; for they must be wrought up to a belief, that 
these are the only acts which will perpetuate their memories 
in this world, and secure them eternal glory in the next : 
but should any persons out of ill-will pretend to trump up 



84 THE SECRET INSTRUCTIONS 

the example of our Saviour, who had not whereon to lay his 
head, and from thence urge, that the Society of Jesus ought 
to distinguish themselves by their poverty, in answer to 
such insinuations as these, we must seriously inculcate on 
the minds of all, that the state of the church, being altered 
from what it was, and now changed into a monarchy, it 
cannot maintain its ground against mighty enemies, unless 
supported by great authority and power, and that it is that 
little stone which was foretold by the prophet, should be 
hewn out of the rock, and afterwards rise into a vast moun- 
tain. 

XVII. Those who are inclined to acts of charity, and 
the adorning of temples, should be frequently told, that the 
heighth of perfection consists in withdrawing their affections 
from earthly things, thereby making Christ and his followers 
possessors of them. 

XVIII. But since our expectations must necessarily be 
less from widows that educate their children for the business 
of the world ; we shall now proceed to lay down methods 
proper for preventing this inconvenience. 

CHAP. VIII. 

How widows are to be treated, that they may embrace relig- 
ion, or a devoted life. 

I. As it will behove the widows to act with resolution, 
so must we proceed with gentleness upon this occasion. 
Let the mothers be instructed to use their children harshly, 
even from their cradles, by plying them with reproofs and 
frequent chastisements, &c. And when their daughters are 
near grown up to discretion, let them then be especially 
denied the common dress and ornaments of their sex ; at all 
times offering up prayers to God, that he would inspire them 
with a desire of entering into a religious order, and promis- 
ing them very plentiful portions, on condition they would 
become nuns ; let them lay before them the many inconven- 
iences attending every one in a married state, and those in 
particular which they themselves have found by woful ex- 
perience ; often lamenting the great misfortunes of their 
younger years, in not having preferred a single life. And 



OF THE JESUITS. 85 

lastly, let them persist to use them in this manner, that their 
daughters may think of a religious state, being tired by lead- 
ing such a life with their mothers. 

II. Let our members converse familiarly with their sons, 
and if they seem fit for our turn, introduce them occasionally 
into the college, and let every thing be shown with the best 
face, to invite them to enter themselves of the order : as the 
gardens, vineyard, country-seats, and villas, where those of 
our Society pass an agreeable life ; let them be informed of 
our travels into several parts of the world, of our familiarity 
with princes, and whatever else may be agreeable to youth : 
let them see the outward neatness of our refectories and 
chambers, the agreeable intercourse we have one with another, 
the easiness of our rules, which yet has the promise of the 
glory of God : and lastly, the pre-eminence of our order 
above all others ; not forgetting, amidst our discourses of 
piety, to entertain them also with pleasant and diverting 
stories. 

III. Let us now and then (as if by divine inspiration) 
exhort them to religion in general ; and then artfully insinu- 
ate the perfection and conveniences of our institution above 
others : and take care to set in a due light, both in public 
exhortations and private discourses, how heinous a crime it 
is to resist the immediate call of God, and lastly, let them be 
soothed to the performance of spiritual exercises, to determine 
them in the choice of such a state of life. 

IV. We must also take care to provide for these youths, 
tutors that are firmly attached to our interest; who must 
keep a strict eye over them, and continually exhort them to 
such a course of life ; but should they seem reluctant, abridge 
them of some of their former liberties, that by such restraint 
they may become conformable. Let their mothers set forth 
the difficulties which the family labour under ; and if, after 
all, they cannot be brought of their own accord to desire 
admission into the Society, send them to distant colleges 
belonging to the order, under the notion of keeping them 
closer to their studies: and from their mothers let them 
receive little countenance, but let our members make use of 
the most alluring behavior, that their affections may be 
brought over to us. 



86 THE SECRET INSTRUCTIONS 

CHAP. IX. 

Of increasing the revenues of our Colleges. 

I. Never admit any person, if it can well be prevented, 
to his last degree, so long as he shall have an expectation of 
any estate falling to him, unless he has a brother in the 
Society who is younger than himself, or some other important 
reasons require it ; but above all things, and in every action, 
the increase of the Society must be regarded, for ends known 
to the superiors ; who in this point (no doubt) agree that, for 
the greater displaying of God's glory, the church should be 
restored to its ancient splendor, by the perfect harmony of all 
its clergy. Wherefore let it frequently, in every place, be 
published, that the Society consists partly of professors so 
very poor, that, excepting the daily alms of the faithful, they 
are entirely destitute of the common necessaries of life ; and 
partly of others, poor indeed, but possessed of some little 
matters, by help whereof they subsist, being, neither for their 
studies, nor the duties they perform, an incumbrance to the 
people, as other mendicants are. Therefore let confessors of 
princes, and noblemen, widows and others, (from whom our 
expectations may reasonably be large) with great seriousness 
inculcate this notion, that while we administer to them in 
divine and spiritual things, they at least should, in return, 
contribute to us of their earthly and temporal : and let no 
opportunity ever be slipt of receiving from them whatever is 
offered : and if any thing be promised, and the performance 
delayed, take care to remind them thereof with prudence, and 
in such a manner as may best conceal our love of riches. 
But should any confessor, either of noblemen, or others, seem 
the least negligent to put in practice these rules, let him, at a 
proper opportunity, be removed, and put another more fit in 
his room ; and should it be necessary, for the greater satisfac- 
tion of the penitents, let him be sent to one of the most distant 
colleges, saying, that a person of his ability, would be there of 
much greater service to the Society : for we have lately been 
informed that several young widows, being snatched away by 
sudden death, did not bequeath to us their valuable effects 
through the negligence of some members who did not take 
care to accept of them in due time ; for in getting these things, 



OF THE JESUITS. 87 

regard is not to be had to the time, but the good inclination 
of the penitent. 

II. Let various wiles be used to draw prelates, canons, 
pastors, and other rich ecclesiastics, to the exercise of spiritual 
acts, that through their affection for holy things, we may 
gradually gain them to the Society ; and by that means 
promise ourselves to be in some measure partakers of their 
liberality. 

III. Confessors must remember to sift out of their peni- 
tents, at proper opportunities, what family relations, parents, 
friends, and effects, they have : then learn their reversions, 
state, intention, and resolution, which they must endeavor to 
mould in favor of the Society, if it be not so already. If, at 
first trial, we have prospect of advantage, (it being improper 
to pry into all things at once) let the same confessor, under 
pretence of better clearing their conscience, or doing some 
soul saving penance, strictly enjoin them to make weekly 
confessions : and gravely, and with a seeming honest inten- 
tion, invite them to it, that he may have the better opportunity 
to propose the questions, at several times, which he could not 
so conveniently offer at once. The matter succeeding accord- 
ing to his wish ; if it be a female penitent, let all ways be 
tried to induce her to persist in frequent confessions, and con- 
stant attendance on the service of the church. If a male, to 
frequent the company of the members of our Society, and to 
endeavour to enter into a familiarity with them. 

IV. What has been said in relation to widows, must be made 
use of towards merchants, rich ciiizens, and married people 
who are childless; whose entire estates the Society may often 
acquire, provided these rules be prudently put in practice : 
but, chiefly they must be observed with respect 10 rich female 
devotees, who often converse with our members ; upon whose 
account the common people can but grumble at most, unless 
they happen to be descended from very noble families. 

V. Let the rectors of colleges endeavor to procure thorough 
information of the houses, gardens, farms, vine-yards, villages, 
and other effects, belonging to the prime nobility, merchants 
and citizens ; and (if possible) of the taxes and rents with 
which they are incumbered: but this may be done with cau- 
tion, and most effectually at confessions, in familiar conversa- 



88 THE SECRET INSTRUCTIONS 

tion, and private discourses. And whenever a confessor has 
got a rich penitent, let him immediately inform the rectors 
and try all winning artifices to secure him. 

VI. But the whole success of our affairs turns chiefly on 
this point ; viz. That all our members, by studying a com- 
pliance with every one's humor, work themselves into the 
good graces of their penitents, and others they converse 
with ; to which end, where places are inhabited by the rich 
and noble, there let the provincials take care to send a con- 
siderable number : and that they may perform this with more 
prudence and success, let the rectors not omit giving them 
full instructions (as occasion requires) what a plentiful harvest 
is like to crown their endeavor?. 

VII. Let inquiry be made, whether, by taking their chil- 
dren into the order, their contracts and possessions may fall 
to the Society ; and if so, whether, should they enter into an 
agreement with us, any part of their effects could be made 
over to the college, in such a manner, that it may, after a 
limited time, revert unto us ; and for the better success in 
this affair, let the necessities of the Society, and the load of 
debts they labor under, be particularly represented to the 
nobility and those that are rich. 

VIII. If it happen that the widows and rich married 
people, who are our friends, have daughters only, let these be 
persuaded by our members to make choice of a religious life ; 
that, a small fortune being left to them, the Society may, by 
degrees, get the rest into their possession : and if they have 
sons who are fit for our turn, Jet them be allured to us, and 
the others be enticed, by the promise of small rewards, to 
enter themselves of different orders. But should there be an 
only son, let no means be omitted for the bringing him over 
to the Society, and freeing him from all fear of his parents ; 
let him be persuaded it is a call from above ; and shown how 
acceptable a sacrifice it would be to God, should he desert his 
parents without their knowledge or consent ; if this be effected, 
let him enter his noviciate in a remote college, having first 
given information to the general. But if they happen to 
have both sons and daughters, let the daughters, be first dis- 
posed of in a nunnery ; and afterwards let the sons be drawn 



OF THE JESUITS. 89 

into the Society, when they are got into possession of their 
sisters' effects. 

IX. Let superiors earnestly, but with mildness, advise 
the confessors of such widows, and married people, to apply 
themselves industriously for the service of the Society, accor- 
ding to the instructions before laid down ; but if they will 
not act comformable thereto, let others be substituted in 
their places, and they removed a good way off, to prevent 
them from keeping up the least correspondence with any of 
the family. 

X. Let the widows or other devotees, who seem with 
fervency to aspire at spiritual perfection, be brought to give 
up all they have to the Society, and be contented to live 
upon such allowance as we from time to time shall think 
they have occasion for ; that, by easing their minds of the 
cares and anxieties of worldly affairs, they may be more at 
liberty for the service of God. 

XL The better to convince the world of the Society's 
poverty, let the superiors borrow money on bond, of some 
rich persons who are our friends, and when it is due defer 
the payment thereof. Afterwards let the person who lent 
the money (especially in time of dangerous sickness) be con- 
stantly visited, and by all methods wrought upon to deliver 
up the bond ; by this means, we shall not be mentioned in 
the deceased's will ; and yet gain handsomely, without in- 
curring the ill-will of their heirs. 

XII. It will also be proper to borrow money of some at 
a yearly interest, and dispose of it to others at a higher rate, 
that the income on one hand may more than answer the 
outgo on the other. For in the mean time, it may happen, 
that our friends, to whom we are indebted, compassionating 
the necessities of the Society, when they find us engaged in 
erecting of colleges, or building of churches, may by will, or 
donation in their life-time, forgive us the interest, and may 
be the principal. 

XIII. The Society may also advantageously traffic under 
the borrowed names of some rich merchants, our friends ; 
but never without a prospect of certain and abundant gain ; 
and this may be done even to the Indies, which hitherto, by 

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90 THE SECRET INSTRUCTIONS 

the bountiful favor of God, have furnished us not only with 
souls, but also plenteously supplied our coffers with wealth. 

XIV. In whatever places our members reside, let them 
never omit to provide a physician who is firm to the interest 
of the Society : him let them recommend to the sick, and 
prefer before all others ; that he, in return, by extolling our 
Society above all other religious orders, may occasion us to 
be called to all persons of distinction, when afflicted with 
sickness, but chiefly to such as are past hopes of recovery. 

XV. Let the confessors be constant in visiting the sick, 
but especially such as are thought to be in danger ; and that 
the ecclesiastics and members of other orders may be dis- 
carded with a good pretence, let the superiors take care that 
when the confessor is obliged to withdraw, others may im- 
mediately succeed, and keep up the sick person in his good 
resolutions. At this time it may be advisable to move him 
by apprehensions of hell, &c, at least of purgatory; and 
tell him, that as fire is quenched by water, so sin is extin- 
guished by acts of charity ; and that alms can never be bet- 
ter bestowed, than for the nourishment and support of such 
who by their calling profess a desire to promote the salvation 
of their neighbor. Thus will the sick become partakers of 
our merit, and by it atone for the sins they have committed ; 
for charity eovers a multitude of sins. This virtue may be 
also represented to them as that wedding garment, without 
which no one is admitted to the heavenly feast. Next let 
some passages be quoted out of the sacred writ, and holy 
fathers, which (regard being had to the sick person's capacity) 
shall be judged most proper for persuading him to a com- 
pliance. 

XVI. Lastly let the women who complain of the vices 
or ill-humor of their husbands, be instructed secretly to 
withdraw a sum of money, that by making an offering thereof 
to God, they may expiate the crimes of their sinful help- 
mates, and secure a pardon for them. 



OF THE JESUITS. 91 

CHAP. X. 

Of the private rigor of discipline in the Society, 

I. Whoever hath alienated our female devotees or other 
friends, from our churches, or frequent converse with our 
members : whoever hath withdrawn alms to other churches 
or orders, themselves, or persuaded the rich and well-inclined 
to us, to do it : whoever, at the time of disposal of their 
effects, hath shown a greater affection to their near relations, 
than to the Society : (a plain demonstration of an unmorti- 
fied mind, and directly contrary to the thorough mortification 
enjoined professors :) whoever hath converted the alms of 
penitents, or of other our friends, to the use of their own 
necessitous kinsfolks : let them all be discarded, as enemies 
to the Society, of what age or condition soever they be ; yet 
for this, let some other pretence be alleged. But to pre- 
vent their making complaint of this usage, let them not be 
expelled immediately, but first be restrained from hearing 
confessions, be plagued and preplexed with exercise of the 
most servile offices ; be obliged to perform such duties, to 
which it is evident they have an utter aversion ; let them 
be removed from higher studies and honorable employs, and 
harrassed with chapters and public censures, let them be debar- 
red of recreations, and conversation with strangers, and be 
denied, in dress and every thing else, whatever is not abso- 
lutely necessary ; till by such rigorous methods of chastise- 
ment, they become impatient, and murmuring against us ; 
let them then be dismissed, as persons not duly mortified, 
whose bad example may be pernicious to others ; and if the 
reason of their expulsion be required by their parents, or the 
prelates of the church, let them be represented as not having 
the true spirit of the Society. 

II. Let such also be dismissed, who make a scruple of 
acquiring riches for the Society, and set forth as persons too 
much in love with their own opinions : and if they desire to 
give an account of their actions before the provincials, let 
them not be heard, but compelled to conform themselves to 
the statute, which commands implicit obedience from all. 

III. Let us observe, from the first entrance, and even 



92 THE SECRET INSTRUCTIONS 

from their tender years, who they are that make the greatest 
advances in their affection for us : and let such as are found 
to retain a love, either for other orders, the poor, or their 
parents, be, by little and little, disposed for dismission, ac- 
cording to the method already mentioned, since they are not 
likely to prove of any service to the Society. 

CHAP. XI. 

How our members are unanimously to behave towards those 
who are expelled the Society. 

L Since those that are dismissed, do frequently very 
much prejudice the Society, by divulging such secrets as 
they have been privy to ; their attempts must therefore be 
obviated in the following manner. Let them be prevailed 
upon, before they are dismissed, to give it under their hands, 
and swear, that they never will, directly or indirectly, either 
write or speak any thing to the disadvantage of the order ; 
and let the superiors keep upon record, the evil inclinations, 
failings and vices, which they, according to the custom of 
the Society, for discharge of their consciences, formerly con- 
fessed : this, if ever they give us occasion, may be produced 
by the So3iety, to the nobility and prelates, as a very good 
handle to prevent their promotion. 

II. Let it be immediately published through all our 
colleges, that such and such are dismissed ; and let the gen- 
eral causes of their expulsion (such as an unmortified mind, 
disobedience, disaffection for spiritual exercises, an obstinate 
adherence to their own opinions, &c.,) be highly aggravated. 
In the next place, let all be advised to keep no correspond- 
ence with them upon any account whatsoever. And if 
strangers should happen to make any mention of them, let 
all our members unanimously affirm, in every public place, 
that the Society expels none without weighty causes ; spew- 
ing out, as the sea, all its dead carcasses, &c, and let such 
causes also be artfully insinuated, which have occasioned us 
any ill-will, that their ejectment may appear to the world 
with a more commendable grace. 

III. In private exhortations, at people's houses, let these 
be represented as persons very turbulent, and continually 



OF THE JESUITS. 93 

importuning a re-admission into the Society. And let their 
sad fate be industriously aggravated, who, after exclusion, 
have happened to come to an untimely or miserable end. 

IV. Whatever accusations these bring against us, let 
them be oppugned by the authority of some grave members, 
who must every where declare that the Society dismisses 
none but upon very good reasons, nor ever lopps off mem- 
bers that are sound ; this must be confirmed by the zeal 
and concern we show for the souls of all strangers in general : 
how much greater must it therefore be for those who are 
members of our order ? 

V. In the next place, let the Society, by all manner of 
obligations, endeavor to prevail upon the noblemen and 
prelates, with whom the dismissed may have any credit or 
authority, to deny them their countenance ; and let it be 
shown that the common good of an order, which is as famous 
as it is useful to the church, should always be preferred to 
the private advantage of any particular person whatsoever ; 
and should they still retain an affection for them, it will 
then be of importance to lay open the causes of their expul- 
sion, and even to aggravate them with those we have no 
positive proof of, so they can but be deduced by probable 
consequence. 

VI. Let all possible care be taken to hinder the promo- 
tion of such to offices and preferments in the church, who of 
their own accord have relinquished the Society ; unless they 
submit themselves, and all they have in the world, to our 
disposal in such a manner, that it may plainly appear to 
every one, they are willing to have their whole dependance 
on us. 

VII. Let them (as far as is possible) be timely removed 
from the exercises of honorable functions in the church, such 
as preaching, confession, and publishing of books, &c, least 
by these means they attract the affection and applause of 
the people. The strictest inquiries must therefore be made 
into their lives, manners, and conversations, what they apply 
themselves to, and their very intentions : to which end, 
matters must be so managed, that we may keep up a good 
correspondence with some of the family in which they live, 



94 THE SECRET INSTRUCTIONS 

and the minute the least trip be discovered, or any thing 
deserving censure, let it be industriously spread abroad in 
the world, by some of the lower rank of people, who are our 
friends, that so the noblemen or prelates may be restrained 
from showing them any farther countenance, for fear of the 
scandal it may bring upon themselves ; and should they 
behave so as to leave us no room to find fault, let their 
virtues and laudable actions be depreciated by subtile insinu- 
ation, and doubtful expressions ; till the esteem and credit 
they had formerly acquired, be lessened in the opinion of 
the world : for it is altogether for the interest of the Society, 
that the dismissed ^especially such as of their own accord 
desert it,) should be entirely kept under. 

VIIL Let the misfortunes, and unlucky accidents, which 
happen to them, be immediately published ; but with en- 
treaties for the prayers of good christians, that the world 
may not think we are hurried away by passion : but, among 
our members, let these things, by all means, be represented 
in the blackest colors, that the rest may be the better secured. 

CHAP. XII. 
Who should be kept, and favored in the Society. 

I. Let diligent laborers, whose industry is equally bent 
on promoting the temporal, as the spiritual interest of the 
Society, be always held in the greatest esteem ; of which 
sort are (generally speaking) confessors of princes and 
noblemen, of widows and rich female devotees, preachers, 
professors, and whoever are privy to these secret instruc- 
tions. 

II. The impaired in strength, and decrepid with age, 
must be next considered, according as they have employed 
their several talents for the temporal advantage of the 
Society ; that a grateful regard may be shown to their past 
labors, and because they may also (remaining always at 
home) be made use of, to pry into the actions of the other 
domestics, and communicate to the superiors* a faithful ac- 
count of whatever miscarriages they shall be guilty of. 

III. These should scarce ever be dismissed least we 
bring an ill reputation upon the Society. 



OF THE JESUITS. 95 

IV. Besides these, let all be caressed, who are distin- 
guished either for their parts, nobility or riches, especially if 
they have friends or relations who are firm to our interests, 
.possessed of power and have given convincing proofs of a sin- 
cere affection towards us, according to the method before laid 
down. Let these be sent to Rome, or some other famous uni- 
versities, to prosecute their studies ; but if their inclinations 
lead them to do this in the province, let them be encouraged 
by the particular affection and favor of the professors, till they 
have surrendered to us their effects, let nothing be denied 
them ; but when once we have got them to do this, oblige them 
then to mortification, like the rest, but not without having a 
little regard to their past benificence. 

V. Let the superiors also show a particular respect to 
such as have allured any clever youths into the Society ; 
since this is no trifling testimony of their affection for us : but 
till these are professed, care must be taken not to give those 
too great indulgence, for fear they should carry away again 
those very persons they brought to us. 

CHAP. XIII. 

How to pick out young men to he admitted into the Society, 
and in what manner to retain them. 

I. Let us endeavor, with the utmost prudence, to pick out 
young men, of a good genius, an agreeable personage, and 
noble family, or at least such as excel in some one of these. 

II. That they may, with greater ease, be drawn to us, let 
the masters, who have the care of their instruction, both dur- 
ing, and also after school-time, by a particular mildness, pre- 
possess them in our favor, and insinuate how acceptable an 
offering it is to the Almighty, when any one dedicates him- 
self, and all that he has, to him ; especially in the Society of 
his son. 

III. At proper opportunities, let them be entertained in 
our colleges and gardens, and sometimes at our country-seats ; 
let them accompany our members at times of recreation, and 
by little and little be drawn into a familiarity ; but, however, 
with such proper cautions as may prevent its breeding in them 
contempt. 



96 THE SECRET INSTRUCTIONS 

IV. Let not their masters be allowed to chastise, nor keep 
them in subjection as the other scholars. 

V. Let them be allured, by little presents, and indulge- 
ment of liberties agreeable to their aire ; and, above all, let 
their affections be warmed with spiritual discourses. 

VI. Let it be inculcated, that their being chosen out of 
such a number, rather than any of their fellow-collegiates, is a 
most pregnant instance of divine appointment. 

VII. On other occasions, but especially in exhortations, 
let them be terrified with denunciations of eternal punish- 
ment, unless they accept of the heavenly invitation. 

VIII. The more earnestly they desire admission into our 
Society, the longer let the grant of such favor be deferred, 
provided, at the same time, they seem stedfast in their resolu- 
tion ; but if their minds appear to be wavering, let all proper 
methods be used for the immediate firing of them. 

IX. Let them be strictly cautioned, not to make the least 
discovery of their call to any intimate friends, not even so 
much as to their parents, before they are become one of us : 
that if afterwards any temptation to fall off, arises, both they 
and the Society will be wholly at their liberties ; and should 
we get the better of such inclinations, it will always be a han- 
dle, from their past irresolution, to stir them up to a firmer 
perseverance for the future, if this happens while they are 
novices, or after they have made but simple vows. 

X. But since the greatest difficulty occurs in drawing in 
the sons of noblemen, persons of distinction, and senators, 
while they are under the wing of their parents, who endeavor 
to train them up to succeed in their employments: let our 
friends, rather than members, persuade them to send their 
children into other provinces, and remote universities, wherein 
some of our order are tutors ; private instructions, concerning 
their quality and condition, being first transmitted, that they 
may be the better enabled, by touching upon right strings, to 
secure their affection to the Society. 

XL When they are more advanced in age let them be 
enticed to the performance of some spiritual exercises, this 
method having been attended with very good success among 
the Germans and Polanders. 

XII. In troubles and afflictions we must administer com- 



OF THE JESUITS. 97 

fort to every one according to their several qualities and con- 
ditions, by laying before them how often riches are a curse to 
the possessors, and privately exhort them not to contemn the 
call of God, the doing which exposes the offender to no less a 
penalty than that of hell-fire. 

XIII. That parents may more readily condescend to their 
sons' desires of becoming members of our Society, it will be 
highly expedient to extol the excellence of its institutions, in 
comparison of that of all other orders ; the sanctity and learn- 
ing of our brethren, the unspotted character they maintain 
among all, and the universal honor and applause they meet 
with every where, from persons of all qualities and degrees. 
Let an enumeration be made of the princes and noblemen, 
who, to the great comfort of their souls, lived in this Society 
of Jesus, and are dead, and yet live. Let us show that noth- 
ing is more pleasing to God, than that young men should de- 
vote themselves entirely to him, especially as companions in 
the Society of his Son ; and that is one of the greatest felic- 
ities, for a man, from his youth, to bear the yoke of the Lord : 
but if any difficulties be started, by reason of the tenderness of 
their age, let the easiness of our institution be explained, 
which contains nothing in it very difficult to be observed, ex- 
cept the keeping of three vows; and (which is very remark- 
able) not any one rule, whose non-observance would be the 
commission even of a venial sin. 

CHAP. XIV. 

Of reserved cases, and causes of dismission from the Society. 

I. Besides the cases already mentioned in our statutes, in 
which the superior only, or the ordinary confessor by his 
authority, has power to absolve; there are others, namely, 
sodomy, effeminancy, fornication, adultery, uncleanness, un- 
seemly commerce with man or woman; the commission also 
of any heinous offence against the Society, its honor or inter- 
est, whether through zeal or otherwise ; all which also are 
just causes of expulsion. 

II. But if any one at the sacrament confesses sins of this 
kind, till promise be made, out of confession to discover them 
to the superior, either himself, or by his confessor, let not ab- 

9 



98 THE SECRET INSTRUCTIONS 

solution be given him ; and then let the superior take such 
resolutions as shall tend most to the common good of the So- 
ciety, but if there be hopes of smothering the crime, let it then 
be punished with an adequate penance: but if not, let him, as 
soon as possible, be expelled ; let the confessor however be 
always very cautious, not to inform the penitent that he is in 
danger of it. 

III. If it come to the ear of any of our confessors, that a 
strange woman has had to do with a member of the Society ; 
let her not be absolved before she has discovered his name, 
out of confession ; <-and even when this is done, let her by no 
means receive absolution till she has further obliged herself 
by an oath, never to reveal it to any one living without our 
consent. 

IV. If two of our members have carnally sinned, let the 
first that discovers it, be retained ; and the other expelled : 
but let him that stays with us be mortified and plagued with 
such intolerable discipline, that we may drive him to commis- 
sion of some fresh offence which will afford a good handle for 
spewing him out ; and the first time it offers, be sure to lay 
hold on it. 

V. As the Society is a body, both noble and excellent in 
the church, it has authority to lop off such members, who, 
though at their entrance, they might seem fit for our purpose, 
should afterwards prove unqualified for execution of our de- 
signs. To effect this, a method may easily be found, to wit, 
by continually using them hardly, and doing every thing con- 
trary to their inclinations ; by subjecting them to severe supe- 
riors ; and by forcing them from the more honorable studies 
and functions, till they begin to murmur against such usage. 

VI. Nor let such by any means be retained as either 
openly oppose their superiors, or, in public or private, make 
complaints against them to their fellow-members, but espec- 
ially to strangers ; or such as condemn, to their associates, or 
strangers, the conduct of the Society in the amassing or man- 
agement of temporal goods, or any other of our methods of 
proceeding; as for instance, our suppressing, and keeping 
under all either disaffected to, or expelled from, our order, 
&c, or that, admit in conversation, or defend the Venetians, 



OF THE JESUITS. 99 

French, or others, who by hindering us from getting a footing 
among them, have done the Society intolerable damages. 

VII. Before the time of their dismission, let them be 
treated with the utmost severity, removed from their usual 
duties, and hurried about from one to another; and though 
they do whatever you task them, yet always find fault, and 
under this pretence remove them to some other. For the 
slightest offence, though inadvertently committed, be sure you 
subject them to a heavy punishment ; in public, constantly 
abash them, till they are able no longer to bear it, and then 
turn them out, as persons whose example may be pernicious 
to others ; and for this purpose, choose such place and oppor- 
tunity, as they never in the least thought of. 

VIII. If any of our order has certain expectations of a 
bishoprick, or other ecclesiastical preferment, let him, besides 
the usual vows of the Society, be obliged to make another ; 
namely, That he will always entertain a favorable opinion, 
and on all occasions speak honorably of us ; that he will never 
confess, but to one of our members, nor determine, in any 
affair of moment, without first consulting the judgment of the 
Society : for non observance of which by cardinal Tolet, our 
order obtained from the holy see, that no Mar an (descended 
from the perfidious race of Jews and Mahometans,) who will 
not oblige himself to perform such a vow, should ever, for the 
future, be admitted among us ; but immediately expelled as a 
most virulent enemy, though a person of ever so great fame 
and reputation. 

CHAP. XV. 

Of our conduct towards nuns, and female devotees. 

I. Let the confessors and preachers be very cautious of 
offending nuns, or of leading them into any the least tempta- 
tion contrary to their calling ; but, on the other hand, having 
by all means gained the affection of the governesses, let them 
manage so as at least to take their extraordinary confessions, 
and preach to them, if they find them forward in making 
grateful returns ; for persons descended from noble families, 
especially rich abbesses, are capable ot being very servicea- 
ble to us, either through their own, or the interest of their 



100 THE SECRET INSTRUCTIONS 

parents and friends ; so that by currying favor with the 
principal monasteries, the Society may by degrees get an 
acquaintance, and work themselves into the friendship of al- 
most the whole city. 

II. Yet, on the other side, let our female devotees be 
forbid to frequent nunneries, lest they should be most taken 
with that kind of life ; and we thereby be baulked in our 
expectations of what they have. But let them be induced 
to the performance of their vow of chastity, and obedience, 
by the care of their confessor, by his showing them that such 
method of living, is conformable to the purity of the primi- 
tive church, being as a candle which diffuses its light through 
the whole house, and not hid under a bushel, and conse- 
quently contributing nothing to the edification of our neigh- 
bor, or the good of souls ; and, like the good widows in the 
gospel, that they should communicate of their substance to 
Christ, by their bounty to his companions. Lastly, let 
every argument be applied which may create in them an 
aversion to a recluse life ; but let all these instructions be 
delivered to them under the strictest obligations to secresy, 
lest other orders should happen to hear of them. 

CHAP. XVI. 

In what manner we must outwardly feign a contempt of 
riches, 

I. Lest the seculars should represent us as too much 
hankering after riches, it will be proper now and then to re- 
fuse such small and trifling alms, as are offered for perform- 
ance of pious offices ; though of such as are thoroughly 
attached to our interest, we must readily accept whatever they 
give us, lest we bring upon ourselves the imputation of 
covetousness, for our swallowing nothing but presents of 
value. 

II. Let burial in our churches be denied to persons of a 
base character, although, in their life-times, they have been 
ever so much our friends, lest the world should surmise that 
we hunt after riches, by the numbers of the deceased, and 
come to a knowledge of what we gain by them. 

III. Let widows and others who have given us almost all 



OF THE JESUITS. 101 

they possessed, (though then they are on equal footing with 
others) be treated with much more rigor ; lest people should 
imagine, their greater indulgence proceeds from our hopes of 
secular advantages. The same method should be also ob- 
served with such as are in the Society, but this must be after 
they have entirely given up all into our hands ; and if ever 
after there be a necessity for it, let them be dismissed ; but 
this must be done with such discretion, that they may be in- 
duced to leave to the order, part at least of what they for- 
merly gave us ; or bequeath it by will, at the time of their 
death. 

CHAP. XVIL 
Of the methods of advancing the Society. 

I. Let our members chiefly endeavor at this, always to 
act with humanity, even in things of trifling moment ; or at 
least to have the outward appearance of doing so ; for by this 
means, whatever confusions may arise in the world, the 
Society of necessity will always increase and maintain its 
ground. 

II. Let all earnestly endeavor so to shine in their learn- 
ing and good example, that other religions, especially those of 
the clergy, &c, may be eclipsed, and the common people at 
length drawn in to request us to discharge every office. And 
let it be also publicly declared, that a very great fund of 
learning is not so absolutely necessary in pastors, provided in 
all other respects they discharge their duty as they ought ; 
for the Society can assist with advice on emergencies, for 
which reason it has good offices of this sort in a particular 
esteem. • 

III. Let kings and princes be kept up in this principle, 
that the Catholic faith, as matters now stand, cannot subsist 
without the civil power, which however must be managed 
with the greatest discretion. By this means our members 
will work themselves into the favor of persons in the highest 
post of government, and consequently be admitted into their 
most secret councils. 

IV. It will be also proper to entertain their curiosity with 

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102 THE SECRET INSTRUCTIONS 

the newest, choicest, and most genuine transcripts that can be 
purchased from all places. 

V. Nor will it contribute a little to our advantage, if, with 
caution and secrecy, we foment and heighten the animosities 
that arise among princes and great men even to such a 
degree, that they may weaken each other. But if there ap- 
pear any likelihood of reconciliation, then as soon as possible 
let us endeavor to be the mediators, lest others prevent us. 

VI. The nobility and populace must, by all methods, be 
persuaded into a belief, that the Society was instituted by 
the particular direction of divine providence, according to 
the prophecies of the abbot Jachim, that by this means, the 
church, though depressed by the attempts of heretics, may 
be raised again to its primitive lustre. 

VII. The favor of the nobility and superior clergy, once 
got, our next aim must be to draw all cures and canonships 
into our possession, for the more complete reformation of the 
clergy, who heretofore lived under the certain regulation of 
their bishops, and made considerable advances towards per- 
fection. And lastly, let us aspire to abbacies and bishoprics, 
the obtaining which, when vacancies happen, will very easily 
be effected, considering the supinenesss and stupidity of the 
monks ; for it would entirely tend to the benefit of the 
church, that all bishoprics, and even the apostolical see, 
should be hooked into our hands, especially should his holi- 
ness ever become a temporal prince over all. Wherefore, 
let no method be untried, with cunning and privacy, by de- 
grees, to increase the worldly interests of the Society, and 
then, no doubt, a golden age will go hand in hand with an 
universal and lasting peace, and the divine blessing of con- 
sequence attend the catholic church. 

VIII. But if our hopes in this should be blasted, and 
since offences of necessity will come, our political schemes 
must be cunningly varied, according to the different posture 
of the times ; and princes, our intimates whom we can influ- 
ence to follow our councils, must be pushed on to embroil 
themselves in vigorous wars one with another, to the end, 
our Society, (as promoters of the universal good of the world) 
may, on all hands, be solicited to contribute its assistance, 



OF THE JESUITS. 103 

and always employed in being mediators of public dissen- 
sions : by this means the chief benefices and preferments in 
the church will, of course, be given to us by way of com- 
pensation for our services. 

IX. Finally, the Society must endeavor to effect this at 
least, that having got the favor and authority of princes, 
those who do not love them, may at least fear them. 



THE END. 



' 



A SHORT NARRATIVE 





LIFE AND CONYERSION 



KEY. G. A. LORD ; 

FORMERLY A FRENCH CANADIAN ROMAN CATHOLIC, AND NOW ENGAGED 

AS THE PEOPLE'S INDEPENDENT COLPORTEUR, UNDER THE SANCTION 

) OF THE FRENCH CANADIAN CHRISTIAN UNION, (COMPOSED OF ( 

REFORMED ROMAN CATHOLICS,) FOR THE DISSEMINATION OF 

LIGHT AMONG THE ADHERENTS OF POPERY J 

TOGETHER WITH 

THE CREED AND OATHS OE POPERY, 

THE SECRET INSTRUCTIONS OF THE JESUITS, AND MUCH 
OTHER USEFUL INFORMATION. 



PRICE, TWENTY-FIVE CENTS 



PRINTED FOR THE AUTHOR 
1855. 








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